Notice bibliographique
Résumé
Abstract / Resume This paper is concerned with why there is such low representation of Aboriginal people in Universities? While there are many possible answers ranging from lower socio-economic opportunities to a deficiency in culturally appropriate curriculum, all of which are extremely relevant to understanding the position of Aboriginal people in Canada, this paper addresses how abuse in human relationships impacts our perceptions of ourselves and how the subsequent perceptions affect representation in Universities. Of key concern in this paper is whether formal education can harness a legacy of abuse or simply exacerbate it. L'article traite de la question de la grande sous-representation des Autochtones dans les universites. Bien que de nombreuses reponses soient possibles, qui vont du petit nombre de possibilites socioeconomiques a des lacunes en matiere de programmes d'etudes adaptes a la culture autochtone et qui sont toutes tres pertinentes a une comprehension de la situation des Autochtones au Canada, l'article veut expliquer comment la violence dans les relations humaines a des incidences sur notre perception de soi et comment cette perception touche la representation des Autochtones dans les universites. L'article examine particulierement si l'education institutionnelle peut transformer positivement les sequelles des abus ou simplement les exacerber. Why is there such low representation of Aboriginal people in universities? There are many possible answers ranging from lower socio-economic opportunities to a deficiency in culturally appropriate curriculum, all of which are extremely relevant to understanding the position of Aboriginal people in Canada. I am particularly interested however; in how abuse in human relationships impacts our perceptions or more specifically, the effect abuse has had on Aboriginal people's perceptions of themselves and whether education can harness a legacy of abuse? A few questions to consider are: can we explain the tragic mystery that holds an abused woman captive to her past? Can we teach her that she is far more than the sum total of oppression? How does one take a woman who cannot speak in the moment because she needs time to pull herself out of the quagmire of second-guessing that has become her constant companion to the point of self-validation and vocal articulation? Can education free her from the ghosts that haunt her moment by moment as she struggles to make sense of the world? Can education help an abused woman overcome the terror of the simple question: so, what are you thinking? Normally when addressing the effects of abuse scholars tend to focus on women with little education and few economic opportunities. These problems however do not belong solely in the domain of the uneducated. Even the most educated Aboriginal women with every economic opportunity available to her can suffer a legacy of abuse. A legacy that creates a deep sense of self-loathing and failure. Take the following scenario for example: I rub my weary eyes and push my chair away from the computer as your face comes into my view. Brown skin, haunted eyes and hungry, tell a tale no words can adequately describe and I wonder why I am writing this paper. It is so easy for scholarly works to define, describe, and prescribe solutions to the Aboriginal woman's life, but how many actually see the woman? I look again at the words upon the screen and wonder at my own temerity, thinking I have something to say when I know my cousins are struggling to feed their children and I can eat whatever I desire. Here lies part of the problem. It is within my own internal questioning as I stumble through artificiality, wearing the right clothes, doing the right things, saying the right words, all the while denying myself the freedom of truth. I cannot put vocality to my thoughts without dread. Indeed I often run from my thoughts in terror, fearing someone might guess what I'm really thinking. …
Récupéré en direct depuis OpenAlex et désinversé. Les résumés ne sont pas conservés dans cette base de données : les index inversés représentent 8,6 Go des 9,3 Go de texte de la base, et le serveur dispose de 13 Go libres.
Comment cette classification a été obtenuedéplier
Prédiction distillée sur la base complète
Imitation des enseignantsNi prévalence calibrée, ni vérité terrain. Validation humaine à venir. Apprise à partir de 10 348 étiquettes directes de Codex et de 10 348 étiquettes directes de Gemma. Le mode candidate est l'union des têtes enseignantes seuillées; le consensus est leur intersection. Ces sorties portent le statut machine_predicted_unvalidated et ne sont ni des étiquettes humaines ni des étiquettes directes de modèles de pointe.
Scores Codex et Gemma par catégorie
| Catégorie | Codex | Gemma |
|---|---|---|
| Métarecherche | 0,001 | 0,000 |
| Méta-épidémiologie (sens strict) | 0,000 | 0,000 |
| Méta-épidémiologie (sens large) | 0,000 | 0,000 |
| Bibliométrie | 0,000 | 0,000 |
| Études des sciences et des technologies | 0,002 | 0,001 |
| Communication savante | 0,000 | 0,000 |
| Science ouverte | 0,000 | 0,000 |
| Intégrité de la recherche | 0,000 | 0,000 |
| Charge utile insuffisante (le modèle a refusé de juger) | 0,000 | 0,000 |
Scores machine (provisoires)
Les deux têtes enseignantes du modèle étudiant, lues sur ce travail. Un score ordonne la base pour la relecture; il n'affirme jamais une catégorie, et le statut de validation accompagne chaque rangée tel quel.
Scores de référence d'un modèle non mature (critères de maturité non atteints, 7 itérations). Un score ordonne; il n'affirme jamais une catégorie.
score_only:v0-immature-baseline · tel quel depuis la passe de notation : score_only signifie que le nombre peut ordonner les travaux, et qu'aucune étiquette de catégorie n'en découleClassification
machine, non validéePrédiction automatique; un appel candidat d’une seule tête enseignante, pas un consensus.
Le détail, modèle par modèle et score par score, se trouve en fin de page sous « Comment cette classification a été obtenue ».