Movements toward living relationally ethical assessment making ; birnging indigenous ways of being, knowing, and doing alongside narrative inquiry as Pedagogy
As teacher educators deeply committed to relational narrative inquiry and the centrality of living in relationally ethical ways alongside co-researchers, our initial turns toward living narrative inquiry as pedagogy in teacher education were inspired by wanting to live in relationally ethical ways a...
| Autores: | , , |
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| Tipo de recurso: | artículo |
| Fecha de publicación: | 2019 |
| País: | España |
| Institución: | Universidad de Murcia |
| Repositorio: | DIGITUM. Depósito Digital Institucional de la Universidad de Murcia |
| OAI Identifier: | oai:digitum.um.es:10201/118565 |
| Acceso en línea: | https://doi.org/10.47553/rifop.v33i3.75248 http://hdl.handle.net/10201/118565 |
| Access Level: | acceso abierto |
| Palabra clave: | Narrative inquiry as pedagogy Relationally ethical assessment making Indigenous ways of being Kowning and doing Indagación narrativa como pedagogía Creación de evaluaciones relacionales y éticas Modos indígenas de hacer, pensar y ser CDU::3 - Ciencias sociales::37 - Educación. Enseñanza. Formación. Tiempo libre |
| Sumario: | As teacher educators deeply committed to relational narrative inquiry and the centrality of living in relationally ethical ways alongside co-researchers, our initial turns toward living narrative inquiry as pedagogy in teacher education were inspired by wanting to live in relationally ethical ways alongside undergraduate and graduate students. Following the sudden passing in 2015 of Singing Turtle Woman—Anishinabe kwe Elder, scholar, and long-time friend and research collaborator Mary Isabelle Young, we often told and retold stories of how her teachings of Pimosayta (learning to walk together) and Pimatisiwin (walking in a good way) were continuing to guide us. We realized Mary’s teachings opened potential in our desires to live/practice relationally ethical assessment making alongside students. As we engage in autobiographical narrative inquiry into our recent coming alongside undergraduate and graduate students, in two Assessment as Pimosayta courses in two differing teacher education programs in Canada, we show how our bringing Indigenous ways of being, knowing, and doing alongside our practicing narrative inquiry as pedagogy supported our movements toward living relationally ethical assessment making. |
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