“…To understand this, let us turn to a surviving fetish temple in Ghana, a shrine created by the Asante people in Besease. Using the term “Asante shrine” to avoid the negative connotations of “fetish,” Asante, Kquofi, and Larbi (2015) have described the meanings of various symbols. In addition, various members of our team have been working on STEM education from Indigenous knowledge in this region since 1994, along with artisans, elders, teachers and university faculty (Babbitt, Lachney, Bulley, & Eglash, 2015; Bennett, Eglash, Lachney, & Babbitt, 2016; Eglash, 1999; Eglash, Lachney, et al ., 2019; Lachney, Bennett, Appiah, & Eglash, 2016).…”
Section: Generative Stem From African Concepts Of Materials Agencymentioning
confidence: 99%
“…Asante et al . (2015) describe the image of stools on the walls of the shrine as follows:The depiction of the adwa (stools) shows that the gnomes are welcome to the temple. For it is only when one is welcome at a place that he is offered a seat.…”
Section: Generative Stem From African Concepts Of Materials Agencymentioning
This paper describes a decolonial perspective on material agency in the context of STEM education and application. Using the framework of generative STEM, we engaged in case studies with African, African American, South American, and Native American educational communities. This research shows that understanding material agency based on Indigenous knowledge systems can open a rich source of research and education content. Using a suite of simulations, Culturally Situated Design Tools, we apply this body of research to the classroom. One important theoretical conclusion is the contrast to a “content agnostic” position. A generative framework instead offers a robust blend of user agency and instructional guidance. The outcomes indicate statistically significant and notable improvement for STEM skills and interests. We conclude with a contrast to the quantum epistemology approach to posthumanism. We show that the Indigenous material agency framework in generative STEM is a better fit to decolonial aspirations, and that it offers a more transformative vision for the potential role of STEM in transitioning from an extractive to a generative economy.
“…To understand this, let us turn to a surviving fetish temple in Ghana, a shrine created by the Asante people in Besease. Using the term “Asante shrine” to avoid the negative connotations of “fetish,” Asante, Kquofi, and Larbi (2015) have described the meanings of various symbols. In addition, various members of our team have been working on STEM education from Indigenous knowledge in this region since 1994, along with artisans, elders, teachers and university faculty (Babbitt, Lachney, Bulley, & Eglash, 2015; Bennett, Eglash, Lachney, & Babbitt, 2016; Eglash, 1999; Eglash, Lachney, et al ., 2019; Lachney, Bennett, Appiah, & Eglash, 2016).…”
Section: Generative Stem From African Concepts Of Materials Agencymentioning
confidence: 99%
“…Asante et al . (2015) describe the image of stools on the walls of the shrine as follows:The depiction of the adwa (stools) shows that the gnomes are welcome to the temple. For it is only when one is welcome at a place that he is offered a seat.…”
Section: Generative Stem From African Concepts Of Materials Agencymentioning
This paper describes a decolonial perspective on material agency in the context of STEM education and application. Using the framework of generative STEM, we engaged in case studies with African, African American, South American, and Native American educational communities. This research shows that understanding material agency based on Indigenous knowledge systems can open a rich source of research and education content. Using a suite of simulations, Culturally Situated Design Tools, we apply this body of research to the classroom. One important theoretical conclusion is the contrast to a “content agnostic” position. A generative framework instead offers a robust blend of user agency and instructional guidance. The outcomes indicate statistically significant and notable improvement for STEM skills and interests. We conclude with a contrast to the quantum epistemology approach to posthumanism. We show that the Indigenous material agency framework in generative STEM is a better fit to decolonial aspirations, and that it offers a more transformative vision for the potential role of STEM in transitioning from an extractive to a generative economy.
“…Traditional Acehnese houses are sacred to the social lives of the Acehnese people ( Figure 1 ), an ethnic group from Aceh Province, Indonesia [ 8 ]. These houses are decorated with many artistic carvings that symbolize the culture of the people and enriching their daily lives [ 9 , 10 , 11 , 12 ]. Traditional houses have irreplaceable value and must be preserved as a cultural heritage for the nation [ 13 , 14 ].…”
Surveys of the conditions of termite attack were conducted in two regencies, Pidie and Greater Aceh, Aceh Province, Indonesia (40 houses in each location). Interviews were also conducted with home owners to collect data on the building history; culture, such as daily life in the house; the frequency and intensity of termite attacks; and traditional knowledge for avoiding and/or suppressing termite attacks. We found that 51% of traditional houses were infested by two termite species: Coptotermes gestroi and Nasutitermes matangensis. The lower parts of traditional houses were frequently attacked and severely damaged by termites. Previous land use and the ages of the traditional houses affected the intensity of the termite attacks. Several measures for avoiding and/or suppressing termite attacks on cultural heritage buildings are also proposed.
“…The aesthetic qualities and the symbolic wall engravings found in these shrine houses and museums cannot be overemphasised. Asante et al (2015) outlined the symbolic significance of the motifs engraved on these traditional buildings. Some of these motifs on the previously named ten (10) shrine houses signified strength and bravery, the optical powers of the deity, quietness and precision, the inevitability of death, mutual understanding among others (Asante et al, 2015).…”
mentioning
confidence: 99%
“…Asante et al (2015) outlined the symbolic significance of the motifs engraved on these traditional buildings. Some of these motifs on the previously named ten (10) shrine houses signified strength and bravery, the optical powers of the deity, quietness and precision, the inevitability of death, mutual understanding among others (Asante et al, 2015). Common among these sites are the presence of antique drums, stools, traditional garments and photographs of iconic characters relative to each town.…”
Palace museums and shrine houses play a crucial role in reconstructing the histories and cultures of people in specific communities. In a broader perspective, palace museums and shrine houses recount the origin, identity, economic and warfare prowess as well as the material culture of a people (Shalima, 2019). Shrine houses are typical to many indigenous Ghanaian communities. However, due to the inter-ethnic wars and the captivation of kingdoms in the colonial era as well as the influx of Christianity, Islam and other foreign religions, most of these shrines are non-existent (Agbiji & Swart, 2015). For instance, in the Ashanti Region of Ghana, there are about ten (10) of these shrines scattered across the region that have been refurbished and inscribed to the United Nations Educational, Scientific and Cultural Organisation (UNESCO) World Heritage List. Besease, Adwinase (Patakro Bonsam), Asawase, Adako Jachie, Bodwease, Abirim, Kentinkrono, Saaman, Asenemanso and Kenyasi Tano Shrines have preserved the spiritual embodiments of these people. The Tano god, according to oral history, is the most revered god among the Asante people, hence a Tano Shrine was found in every community in the Asante Kingdom of Ghana. This is typical in the case of Bodwease where both the shrine and palace museum are opened to visitors. These shrines were believed to inhabit potent spiritual powers and were held in high esteem as well as revered in these communities. They served as a spiritual backbone for the chiefs, hence, these shrine houses are situated close to the palaces of these towns.
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