The Politics of Teaching of Indigenous Traditions in Aotearoa/New Zealand
Reflecting on two study abroad trips to New Zealand in 2005 and 2007, I suggest in this essay that it is possible to mitigate the risk of (American or European) students recapitulating imperial attitudes through development of a rigorous curriculum focusing on the legacies of colonialism, institutio...
| Main Author: | |
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| Contributors: | |
| Format: | Electronic Article |
| Language: | English |
| Check availability: | HBZ Gateway |
| Journals Online & Print: | Drawer...
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| Fernleihe: | Fernleihe für die Fachinformationsdienste |
| Published: |
Wiley-Blackwell
[2015]
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| In: |
Teaching theology and religion
Year: 2015, Volume: 18, Issue: 1, Pages: 73-80 |
| IxTheo Classification: | AH Religious education BT Religions of Oceania KBQ North America KBS Australia; Oceania NCD Political ethics |
| Further subjects: | B
Post-colonialism
B the academy B Epistemology B Colonialism B ethics of respect |
| Online Access: |
Presumably Free Access Volltext (Verlag) Volltext (doi) |
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| 245 | 1 | 4 | |a The Politics of Teaching of Indigenous Traditions in Aotearoa/New Zealand |c Wendy A. Wiseman, Beykent University, Istanbul |
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| 520 | |a Reflecting on two study abroad trips to New Zealand in 2005 and 2007, I suggest in this essay that it is possible to mitigate the risk of (American or European) students recapitulating imperial attitudes through development of a rigorous curriculum focusing on the legacies of colonialism, institutional racism, and the somewhat dubious phenomenon of "post-colonialism." Readings, I argue, should be in continual play during cultural and social activities, operating in a dialectal move toward an "ethics of respect." Such an ethics remains aporetic, or uncertain, insofar as no code of behavior can render us immune to the political and polemical effects of past and present forms of imperialism. However, a cultivated respect for distance and difference, including regarding questions of "authenticity," can help to actualize the transformative promise of studying (indigenous) religion abroad. This essay is published alongside of six other essays, including a response from John Barbour, comprising a special section of the journal (see Teaching Theology and Religion 18:1, January 2015). | ||
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