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Sökning: WFRF:(Aman Robert 1982 )

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1.
  • Aman, Robert, 1982-, et al. (författare)
  • Normkritiska perspektiv på vuxenpedagogik och utbildning
  • 2020. - 1
  • Ingår i: Om vuxenutbildning och vuxnas studier. - Lund : Studentlitteratur AB. - 9789144133294 ; , s. 299-316
  • Bokkapitel (övrigt vetenskapligt)abstract
    • Detta kapitel behandlar begreppet normkritik och vad det innebär att anlägga ett normkritiskt perspektiv inom utbildning. Frågor som diskuteras är vad normer är, hur de skapas och varför det är viktigt att synliggöra och utmana dem. I grund och botten är det en fråga om makt, om att privilegieras eller marginaliseras. Efter en genomgång av olika förståelser av normkritiska perspektiv redogör kapitlet för två nyligen avslutade forskningsprojekt för att visa olika sammanhang och sätt som normkritik kan användas på inom såväl forskning som utbildning.
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2.
  • Aman, Robert, 1982-, et al. (författare)
  • Associations of Ethnical, Cultural and Religious minorities from a Perspective of Social Pedagogic
  • 2010
  • Konferensbidrag (refereegranskat)abstract
    • Historically the majority society in Sweden has categorized minority groups out of different inconsistent characteristics. It can be out ethnical or cultural belonging but sometimes it is out of religious believes and the point of departure for those categories can only be understood out of a historical perspective. Examples of those historically well established patterns of categorizations are Romans and Muslims. In the group of Romans there might be several different religions represented, and in the Muslim group there might be several ethnical belongings represented. The categories, Romans and Muslim, are historically often used to distinct people from a belonging to the majority in Sweden which has an excluding effect as it separates us from them. As an answer to this excluding or marginalizing process, the groups themselves have organised their activities within groups of associations. Those associations have served several purposes depending on the specific group of interest, such as education, culture issues, or building up communities of fellowship. From one perspective those associations can be seen as segregated groups which run the risk to strengthen the marginalization for their participants. But the associations themselves argue that they instead have a crucial role for the integration of marginalized categories of citizens, on both a group and an individual level. In this paper we discuss associations which origin from two minority groups (Muslims and Romanise) with a theoretical frame of social pedagogic. They are built upon different categories, ethnicity and religion, but participants themselves says that the need for their associations origin from experiences of exclusion and marginalization from the majority society as well as needs for social cohesion within the groups. The aim is to develop knowledge and discuss the associations own purposes where the dichotomy between adaptation and mobilisation are of certain interest, and moreover, adaptation or mobilisation, to what? Such a question entails a discussion about the relations between minority groups and the majority society. One core question is – how can this kind of associations be understood from a social pedagogical perspective? Is it a place where the groups can experience community or a place where knowledge, traditions and values can be transferred from one generation to another? Or is it more platforms for mobilization and consciousness awareness about the relation to the majority society, where the relations itself are seen as having a great impact on everyday life? The empirical data derives from interviews with stakeholders from the associations and observations of group activities. Theories about participation and communities form the base for our analyses and understandings about the associations own work with issues like education, fosterage, commitment and mobilisation. We also lean on theories about multi-culturally politics of identity to analyse the associations’ relation and position to the surrounding society. The expectations are that the results will show which meaning the associations have for the minority group’s inclusion and relation to the majority society where the question of us and them is significant.
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3.
  • Aman, Robert, 1982- (författare)
  • Bridging the gap to those who lack : intercultural education in the light of modernity and the shadow of coloniality
  • 2013
  • Ingår i: Pedagogy, Culture & Society. - : Taylor & Francis. - 1468-1366 .- 1747-5104. ; 21:2, s. 279-297
  • Tidskriftsartikel (refereegranskat)abstract
    • Academic courses on interculturality have become a rapidly growing discipline in the West, where supranational bodies such as the European Union and UNESCO promote intercultural education as a path towards improved global cultural relations. Through interviews with students who completed a university course on interculturality, this essay investigates the tenets of interculturality and problematises whether this discourse merely reproduces a classificatory logic embedded in modernity that insists on differences among cultures. The argument put forward is that in the analysed context, interculturality tends to reproduce the very colonial ideas that it seeks to oppose. In doing so, interculturality reinforces the collective ‘we’ as the location of modernity by deciding who is culturally different and who is in a position that must be bridged to the mainstream by engaging in intercultural dialogue.
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4.
  • Aman, Robert, 1982- (författare)
  • Colonial Differences in Intercultural Education : On Interculturality in the Andes and the Decolonization of Intercultural Dialogue
  • 2017
  • Ingår i: Comparative Education Review. - : University of Chicago Press. - 0010-4086 .- 1545-701X. ; 61:2, s. 103-120
  • Tidskriftsartikel (refereegranskat)abstract
    • This essay seeks to wean interculturality from its comfort zone of flat substitutability across cultural differences by pushing for the possibility of other ways of thinking about the concept depending on where (the geopolitics of knowledge) and by whom (the bodypolitics of knowledge) it is being articulated. In order to make a case for the importance of always considering the geopolitical and bodypolitical dimension of knowledge production within interculturality, this essay shifts focus away from policies of the European Union and UNESCO to the Andean region of Latin America. In that part of the world the notion of interculturalidad – translation: interculturality – is not only a subject on the educational agenda, it has also become a core component among indigenous social movements in their push for decolonization. With reference points drawn from a decolonial perspective and the concept of “colonial difference”, this essay makes the case that interculturalidad, with its roots in the historical experience of colonialism and in the particular, rather than in assertions of universality, offers another perspective on interculturality bringing into the picture other epistemologies. It concludes by arguing for the requirement to start seeing interculturality as inter-epistemic rather than simply inter-cultural.
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5.
  • Aman, Robert, 1982- (författare)
  • ¿Cómo están representados los indígenas y su cultura en los libros escolares suecos en comparación con sus equivalentes colombianos?
  • 2007
  • Ingår i: Cuestiones: Revista del Centro de Investigación en Ciencias Sociales, Educación y Artes. - Bucaramanga : Editorial UNAB. - 0121-0947. ; 4:8, s. 84-94
  • Tidskriftsartikel (refereegranskat)abstract
    • The purpose of this paper is to investigate how the indigenous people and the culture in Latin America is represented in Swedish high school schoolbooks in comparison with their equals in Colombia. The aim is to discover whether there are any differences or similarities between the reproductions in both countries. The theoretical part discusses the difficulties involved to determine both a Latin-American identity as well as a Colombian one. This is due to the fact that identity in Latin America is a product of colonization, which is to say that it came into being through the people who conquered the region because, prior to their arrival, Latin America didn’t exist as we know it. Multiculturalism within the region complicates this construction since different groups and nations construct their memory and ‘wear’ these concepts from which they get their proper sense of the past in function with the present and how it aspires to identify itself with the future. This means that not just one Latin America exists, but many. Part of the problem is, according to some scholars (cf. Díaz Geniz 2004), Latin Americans desire to identify themselves with the ‘other’, meaning the white, the European or the North American. The study concludes that there exists a European point of view in the books of both countries in their way of representing the history of the region.
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6.
  • Aman, Robert, 1982- (författare)
  • Construyendo ciudadanos europeos : la Unión Europea entre visiones interculturales y herencias coloniales
  • 2012
  • Ingår i: Cuadernos Interculturales. - : Universidad de Valparaiso. - 0718-0586 .- 0719-2851. ; 10:19, s. 11-27
  • Tidskriftsartikel (refereegranskat)abstract
    • El presente artículo se centra en la problematización de reclamación de la Unión Europea, según la cual, el diálogo intercultural constituye un método para hablar a través de las fronteras culturales, basadas en la empatía mutua y no la dominación. Más precisamente, el objetivo es analizar qué se está construyendo como contraparte del diálogo intercultural a través del discurso producido por la Unión Europea. Para responder a la pregunta, los documentos de la política europea sobre el diálogo intercultural se analizan sobre la base de una perspectiva postcolonial. Como una interpretación, la Unión Europea se apropia de los símbolos históricos y figuras del pensamiento colonial para autorizar y legitimar sus objetivos actuales. En el ámbito de la Unión Europea, los europeos son retratados como una existencia a priori histórica, mientras que los excluidos de este concepto son evocados para demostrar su diferencia en comparación con el europeo. Sin embargo, los resultados muestran que los sujetos no considerados como europeos sirven como marcadores de la actual multiculturalidad del espacio europeo. Por lo tanto, el diálogo intercultural parece consolidar las diferencias entre europeo y Otro - el “nosotros” y el “ellos” en el diálogo - y no, como en línea con su objetivo, acercar a sujetos entre sí.
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7.
  • Aman, Robert, 1982- (författare)
  • Decolonising Intercultural Education  : Colonial Differences, the Geopolitics of Knowledge, and Inter-Epistemic Dialogue
  • 2017. - 1
  • Bok (refereegranskat)abstract
    • At the centre of Decolonising Intercultural Education is a simple yet fundamental question: is it possible to learn from the Other? This book argues that many recent efforts to theorise interculturality restrict themselves to a variety of interpretations within a Western framework of knowledge, which does not necessarily account for the epistemological diversity of the world.The book suggests an alternative definition of interculturality, framed not in terms of cultural differences, but in terms of colonial difference. It brings analysis of the Latin American concept of interculturalidad into the picture and explores the possibility of decentring the discourse of interculturality and its Eurocentric outlook, seeing interculturality as inter-epistemic rather than simply inter-cultural.Decolonising Intercultural Education will be of interest to educational practitioners, researchers and postgraduate students in in the areas of education, postcolonial studies, Latin American studies and social sciences.
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10.
  • Aman, Robert, 1982- (författare)
  • Educating for decolonization: Interculturality in the Andes
  • 2013
  • Konferensbidrag (övrigt vetenskapligt)abstract
    • The thrust of this essay is to study how interculturality, as a path to decolonization, is being articulated and understood among indigenous alliances in the Andean region of Latin America. Empirically, the analysis is based upon interviews with students and teachers from local academic courses on interculturality in Bolivia, Ecuador and Peru. Although interculturality and intercultural education are common features also in Western educational rhetoric, the imposition to learn from indigenous movements have failed to attract any substantial interest in the West (cf. Deere & Leon 2003; Patrinos 2000). To illustrate this further, Robert Young (2012) argues that indigenous struggles seldom are regarded as a central issue even within postcolonial studies, a disjunction related to the use among indigenous movements of paradigms not easily translated to the Western theories and presuppositions commonly used in this scholarship (Young 2012). Given this picture, there are strong reasons for engaging seriously in a discussion about the proposition for interculturality to break out of the prison-house of colonial vocabulary – modernity, progress, salvation – as it lingers on in official memory; and there are also good reasons to problematize the universalizing claims that have characterized Western philosophy in the implicitly assumed epistemological hierarchies.In this paper, I will focus specifically on visions of decolonization in terms of retrieved languages, reinscribed histories, production of knowledge; beginning the essay with an elaboration of the logic of domination as rooted in the modern/colonial world – here referred to as coloniality. Shortly thereafter, with reference points drawn from the work of Walter Mignolo and his notion of delinking, I introduce the theoretical backdrop that guides my analysis. In the major part of the paper, I develop an argument for interculturality to be understood as inter-epistemic based on knowledge produced beyond the discursive order of Western educational systems.
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