https://www.nepjol.info/index.php/jrtp/issue/feed Journal of Transformative Praxis 2021-09-02T15:12:29+00:00 Prof. Bal Chanda Luitel, PhD jrtp@kusoed.edu.np Open Journal Systems <p><em>The Journal of Transformative Praxis</em> (<strong>p-ISSN: 2717-5081</strong>, <strong>e-ISSN: 2738-9529</strong>) is published quarterly through a collaborative venture between Tribhuvan University (TU), Kathmandu University (KU), and the Norwegian University of Life Sciences (NMBU). The journal is also available on its own website <a href="https://www.kusoed.edu.np/journal/index.php/jtp">https://www.kusoed.edu.np/journal/index.php/jtp</a></p> <p><img src="https://www.nepjol.info/public/site/images/admin/logos.png" /></p> https://www.nepjol.info/index.php/jrtp/article/view/39583 Acknowledgment of Reviewers’ Contribution 2021-09-02T15:12:29+00:00 Journal of Transformative Praxis jrtp@kusoed.edu.np <p>The Journal of Transformative Praxis is a collaborative venture between Tribhuvan University (TU), Kathmandu University (KU), and the Norwegian University of Life Sciences (NMBU). The Editorial Board of the Journal would like to appreciate their contributions to the following reviewers for their scholarly efforts in reviewing manuscripts submitted to the JrTP.</p> 2021-06-30T00:00:00+00:00 Copyright (c) 2021 Journal of Transformative Praxis https://www.nepjol.info/index.php/jrtp/article/view/39564 Journeying Through Informing, Reforming and Transforming Teacher Education: Reflections on Curriculum Images 2021-09-02T12:31:51+00:00 Sadruddin Bahadur Qutoshi sadruddin.qutoshi@kiu.edu.pk <p>This paper aims to address ‘how an auto/ethnographic muse explores informing, reforming and transforming states of teacher education and research practices.’ I critique informing and reforming states of teacher education in Pakistan for the limitations associated with these approaches rooted within the colonial system of education.&nbsp; Within these two approaches to education, I share the experiences of teaching, learning, research practices, and beliefs, which could not address a broader view of teacher education. To address the research problem, I applied an unconventional approach to research by using auto/ethnography as a methodological referent within a multi-paradigmatic research design space. In so doing, I used the paradigms of interpretivism, criticalism, postmodernism, and integralism as data referents, which enabled me to capture the lived experiences of my professional lifeworld at different stages. Moreover, I used critical reflections on the experiences as a teacher, teacher educator, and researcher as epistemic techniques to explore, explain and construct meaning out of the perceptions, beliefs, and practices. Perhaps, engaging autobiographically as an approach to knowing deep-seated views and practices and critically reflecting on the embodied values of practices open new ways of being and becoming a transformative learner(s). This paper invites readers to reflect critically on their own deep-seated practices by using such unconventional approaches to research that would enable them to experience a paradigm shift in their thinking, believing, viewing, and doing. I believe that in doing so, practitioners as researchers, with their own embodied values of practice in their professional lives, can transform self/others by creating their own living-educational-theories.</p> 2021-06-30T00:00:00+00:00 Copyright (c) 2021 Sadruddin Bahadur Qutoshi https://www.nepjol.info/index.php/jrtp/article/view/39568 Mangsuk as Indigenous Knowledge Heritage in Yamphu Community: An Estranged Transformative Learning Space 2021-09-02T13:05:09+00:00 Indra Mani Rai indrayamphuny@gmail.com Prabin Rai yamphu83@gmail.com <p>Based on a critical ethnographic research tradition, this paper explores how Mangsuk as an indigenous institution represents a space for cultural-self and relational knowing in the Yamphu indigenous community of Ambote village of Ilam district of eastern Nepal. The paper explores the beliefs, worldviews, and practices of Mangsuk that pass on to adults and children in the community. The paper argues that Mangsuk, as a cultural institution, shapes the emotions, sense of self, particular beliefs, and behaviors among the community people. It further highlights the Mundhum (an oral tradition) associated with the Mangsuk ritual to transfer Yamphu indigenous knowledge, communal values, beliefs, emotionality, spirituality, and worldviews among the kins in the community. Furthermore, the paper portrays how modern education has been side-lining the indigenous ways of transformative learning (cultural self-knowing and relational knowing), resulting in the relegation of indigenous knowledge heritage.&nbsp;</p> 2021-06-30T00:00:00+00:00 Copyright (c) 2021 Indra Mani Rai, Prabin Rai https://www.nepjol.info/index.php/jrtp/article/view/39572 Mythic Content as a Rhetoric in Government-aided School Textbooks of Nepal 2021-09-02T13:23:34+00:00 Saroj GC sarojgc1@gmail.com <p>This paper offers a critical and political reading of the excerpts of myths included in government-sponsored school-level language textbooks of Nepal, and looks at how the content is more prone to instilling particular values than to teaching skills of language competence. Drawing on insights and postulations from Critical Discourse Analysis in general, and dispositive analysis in particular, it examines values embedded in the excerpts as a discursive site for the practice of knowledge-making and power. Given that textbooks are a cultural production at large, and therefore textual, the paper explores how the reproduction of mythical content has given rise to the pedagogy that serves the teleological purpose of producing the desired type of possible citizenry by keeping the essentialities of modern education such as critical engagement, linguistic and cognitive skills, the questioning attitude and critical thinking at the disposal. The paper concludes that the particular way of designation of the content is likely to halt the basic aim of producing the learners as active and critical social agents for the broader social transformation and calls for a revisit to mitigate the gap between the professed objectives and their materialization in language textbooks and make the learning content more goal oriented.</p> 2021-06-30T00:00:00+00:00 Copyright (c) 2021 Saroj GC https://www.nepjol.info/index.php/jrtp/article/view/39579 Climate Change Education through Narrative Inquiry 2021-09-02T14:25:23+00:00 Pasang Dolma Sherpa pdsherpa2008@gmail.com <p>This article addresses Climate Change Education (CCE) and its interface with Indigenous knowledge. Specifically, I explore the potential for transformation towards more holistic climate change education that balances science and Indigenous knowledge. However, the study details the persistent focus of contemporary education on climate science without interfacing with Indigenous knowledge, cultural values, and associated practices that contribute to climate change resilience. This article tackles this gap and the requisite transformation in climate change education through narrative inquiry.</p> 2021-06-30T00:00:00+00:00 Copyright (c) 2021 Pasang Dolma Sherpa https://www.nepjol.info/index.php/jrtp/article/view/39581 More than a 'Jágir': Representation of Transformative Ethos in English Teachers’ Solicited Reflections 2021-09-02T14:55:32+00:00 Hem Raj Kafle hrk@ku.edu.np <p>This article is based on a generative reading of six English teachers’ solicited responses to reflective questions framed by undergraduate students of science, engineering, and management in Kathmandu University. The reading unfolds four aspects of ethos in the participants – <em>spontaneity, specialties, specialization,</em> and <em>stability</em> –and six frames of reference corresponding with the transformative journey of each participant – <em>teaching is living</em>, <em>made for teaching</em>, <em>making things happen</em>, <em>empowering female students</em>, <em>performing the ideal image</em> and <em>positioned in the opposition</em>. The paper further infers three general traits of the participants as transformed teachers: first, the personality that transcends grumbling and regretting for trivial lacunae involved in the field of teaching; second, the portrayal of a positive picture of teaching as a gifted field; and third, empathy for the students and emphasis on their responsibility of bringing positive changes in students’ lives and in the society at large.</p> 2021-06-30T00:00:00+00:00 Copyright (c) 2021 Hem Raj Kafle https://www.nepjol.info/index.php/jrtp/article/view/39560 Autoethnography: Writing Lives and Telling Stories 2021-09-02T12:03:52+00:00 Bal Chandra Luitel bcluitel@kusoed.edu.np Niroj Dahal niroj@kusoed.edu.np <p>Autoethnography covers a wide range of narrative representations, thereby bridging the gap of the boundaries by expressing autoethnographers’ painful and gainful lived experiences. These representations arise from local stories, vignettes, dialogues, and role-plays by unfolding action, reaction, and interaction in the form of self-narration. Likewise, the autoethnographic texts must exhibit the autoethnographers’ critical reflections on the overall process of the inquiry. These exhibitions shall alert the autoethnographers’ research ethics, reflexivity, alternative modes of representation, inquiry, and storytelling. The original articles in this issue that rises from the domain of critical social theories within the various ranges of theoretical perspectives include journeying through informing, reforming, and transforming teacher education; critical ethnographic research tradition; a critical and political reading of the excerpts of myths; climate change education and its interface with indigenous knowledge and general traits of the participants as transformed teachers.</p> 2021-06-30T00:00:00+00:00 Copyright (c) 2021 Bal Chandra Luitel, Niroj Dahal