Running head: ETHNOMATHEMATICS AND THE POLITICS OF FAIRNESS

Ethnomathematics and the Politics of Fairness

Jacob Doucette, Andrea Russo, Mahboobeh Noghrehkhaja
EDUC 535 Fall Semester
Assignment 1

ETHNOMATHEMATICS AND THE POLITICS OF FAIRNESS

Ethnomathematics and the Politics of Fairness

Podcast Script
Abstract
This podcast attempts to discern the underlying understanding of fairness in the development of
fraction concepts in K-12 students learning mathematics in Alberta. Fairness is contemplated and
evaluated differently depending on the cultural context, but is universally concerned with the protection
of human and cultural dignity (Lunney Borden, 2010). We discuss how the idea of fairness developed in
Western thought, and also consider how alternative understandings of fairness contribute to the project of
upholding human and cultural dignity. Our purport is that students will benefit from exposure to a variety
of understandings of fairness when they construct their own meanings of fraction concepts. We argue for
the need to ground current teaching strategies for fractions in as diverse a set of cultural mathematical
knowledge systems as possible.
Welcome
On the series, weve been looking at the way mathematics is a vehicle for cultural values (Babb &
Davis, 2014). We try to make a case for the inclusion of various cultural systems of knowledge into
mainstream mathematics education (Lunney Borden, 2010). On todays podcast, we apply an
ethnomathematic lens in our inquiry about the political and cultural aspects of teaching fractions.
Ethnomathematics calls into question the privileged position given to Eurocentric systems of
mathematical knowledge (Lunney Borden, 2010). The political nature of ethnomathematics is its focus on
the recovery of the cultural dignity of the human being (Lunney Borden, 2010). An ethnomathematic lens
can therefore be used to perceive what understanding of fairness is implied in mathematics education in
Alberta. It is interesting to analyze why the Government of Alberta heavily premises its educational
vision on the value of fairness (Government of Alberta, 2010).
Entering the Discussion

ETHNOMATHEMATICS AND THE POLITICS OF FAIRNESS

For ethnomathematicians, fairness is linked to equity. This understanding brings a focus on the need
to address social disparity by improving access to quality mathematics, and by improving the
achievement of historically marginalized students (Lunney Borden, 2010). The concern for protecting
students from marginalization is at heart in the way that Alberta Education understands the connection
between fairness and equity. In essence, Alberta Education wants students to participate in the dominant
culture, without being required to deny their identity (Lunney Borden, 2010). To inspire this ideal
education for its citizens, the Alberta Education enacts fairness by: (a) giving equal opportunity to
students to access supportive instructional programs that will lead to higher achievement, (b) creating
culturally inclusive learning environments, and (c) by giving freedom to students to choose what learning
methods and models are appropriate to their needs (Government of Alberta, 2010). In this way, the
understanding of fairness that is implied in the education system is specifically measured in terms of
equity. We might wonder how this understanding of fairness has entered into mainstream education in
Alberta.
It helps to give a brief history of how the idea of equity and fairness developed in Western
political thought. Equity and fairness in Western political thought is derived from earlier notions of
equality. The ancient Greeks thought equality meant the proportionate distribution of power among the
privileged citizens of the state was intrinsic to any notion of social justice (Clifford, 2008). Equality
formerly belonged only to privileged individuals until the Early-modern era and the contributions of
Naturalist philosophers like Hobbes, Locke, and Paine (Clifford, 2008). Their understanding of equality
helped to develop a rights-based framework for individuals to assert and defend their natural rights in
both a legal and political way (Clifford, 2008). This framework became problematic in the Twentieth
century because an individuals natural right to equality was based on the political-legal system
acknowledging an individuals humanity. It was Dewey who contended that equality only had democratic
credentials when individuals were recognized as having the same entitlement to develop their natural
capacities, whether they be large or small (Clifford, 2008). This understanding has undoubtedly worked
its way into the application of fairness in mainstream educational systems. However, a more refined

ETHNOMATHEMATICS AND THE POLITICS OF FAIRNESS

understanding of this sense of fairness came with the advent of human rights declarations wherein
concerns for protecting the universal dignity of human beings was articulated as the focus of equality
rights (Clifford, 2008). Thus, our current Western understanding of fairness comes from how the idea of
equity has developed from our emerging thinking about equality rights.
Mathematics education in Alberta follows this same vein of Western thinking about equality.
The understanding that fairness means equity is prominently reflected in the current beliefs about
students mathematics learning in Alberta. Alberta Education believes that students construct meaning
about mathematical ideas by relying on a variety of contexts and connections to their own personal
experience and cultural backgrounds (Alberta Learning, 2000). Therefore, fairness is an important value
that Alberta Education embraces in order to protect students human and cultural dignity. In order to play
the game of mainstream mathematics education, Alberta students are not required to deny their identities
(Lunney Borden, 2010).
Extending the Discussion
It is interesting to consider how this understanding that fairness means equity is conveyed to students
as they develop meanings for fraction concepts. We teach children from an early age to discern that
fairness is determined by creating identical portions that can be shared equally. This is unequivocally the
dominant meaning attached to the partitive notion of fractions, or the idea that fractions involve a partpart-whole relationship. This presentation of fairness is either insufficient and/or trivial when presented to
students whose personal experience and cultural background tell them that equality is determined by
need, rather than identical portions (Babb & Davis, 2014). Since it is not true that mainstream
mathematics are emptied of all Western cultural values (Babb & Davis, 2014), we make the case that
some students may be marginalized if we dont offer meaningful explanations that are consonant with
their cultural values. From an ethnomathematics perspective, we fail to protect human and cultural dignity
if we cant attend to alternative meanings for mathematical concepts (Lunney Borden, 2010).
An example of how a non-Eurocentric understanding of fairness contributes to protecting
human and cultural dignity. Other ways of understanding fairness can be presented without

ETHNOMATHEMATICS AND THE POLITICS OF FAIRNESS

compromising the equity that is so much implied in Albertas education system. Teachers can learn from
students home languages in order to more firmly root mathematics learning in students identities
(Lunney Borden, 2010). In the case of fractions, the connection between language and learning is
especially pronounced for Aboriginal students. As an example, we can take the Mikmaq word pukwe,
which means a piece or a part of something (Lunney Borden, 2010). In a Mikmaw students home, you
might hear someone say pukwe iknumi kandiamul or, give me a piece of candy, (Lunney Borden,
2010, p. 14-15). This meaning of pukwe is linked to the partitive concept of fractions. Interestingly, it
does not imply the requirement that a piece of candy is defined in terms of identical portions.
Mathematical reasoning skills need to develop from the way that students experience a real world
need for learning that skill (Lunney Borden, 2010). An Aboriginal students understanding of fairness
might mean having enough for survival, and then sharing what is leftover (Lunney Borden, 2010). In this
case, the mainstream Western idea that fairness means identical portions is problematic and just doesnt
make sense. At the same time, the Aboriginal students understanding doesnt compromise the idea that
fairness means equity. In fact, equity is maybe even more refined in understandings other than the
dominant Western understanding. Learning that fairness means sharing whatever one does not need for
ones own survival sounds like an effective way of protecting human rights and cultural dignity. We
might consider the ways that Albertas education system can be enhanced by continuing to advocate for
the inclusion of alternative epistemological grounds for examining the nature of mathematical knowledge
(Lunney Borden, 2010).
Exploring Beyond the Discussion
At this point on the program, we want to conclude with a reading from the academic literature on
mathematics education. As always, we try to reflect on a passage that is relevant to the theme of todays
discussion. Today we will recount a story shared by Lisa Lunney Borden that demonstrates how
mathematical reasoning emerges when students experience a real need develop these skills (Lunney
Borden, 2010). We ask listeners to reflect on what happens to children who are asked to understand
mathematics [when it is] devoid of such needs and [contextual] experiences, (Lunney Borden, 2010, p.

ETHNOMATHEMATICS AND THE POLITICS OF FAIRNESS

183). Lunney Borden relates the story of a research participant named Richard who explains how
mathematics learning happened [for one Aboriginal student] as a result of a peanut butter sandwich,
(Lunney Borden, 2010, p. 184). Heres what Richard had to say:
I think it was yesterday, no the day before, I went into the staff room to get myself a
peanut butter sandwich and I saw [a student] sitting there. His face was all read and just
looking at this paper. I said: tela tikn [which means whats wrong]? [He replied:] Ugh
these fractions!
[I asked him:] Is that why you are in here?[and he answered:] Yeah
[I asked] How come you dont do them in your classroom? [and then he said:]
Cause I was sent down here to do them.
So I said, Okay. Let me sit down. Do you want me to help you?
He says, Sure.
I looked at his book and it [said that] one-half equals two-fourths and threesixths its the same thing [in terms of equivalent fractions] [Well] he couldnt relate
to that. So I was sitting there and I said Okay, how about this? and I cut my sandwich in
half. Theres my sandwich, [its now in half]. And then [I cut my each half into three so
that I could demonstrate the equivalency to three-sixths]. [Then] I said Okay, my half
sandwich is still here, but it is one-half, but still its three and six, you got your six pieces
and there your three and you look at my sandwich, its still the same sandwich, like its
still half. So finally we got to working and I watched him Slowly, he got it. And
then next thing you know I just let him be. I said Okay, you do that one and Ill just go
make myself another sandwich, (Lunney Borden, 2010, pp. 184-185).
From this reading, Lunney Borden concludes that the need to experience a context for fractions
concepts allowed the student to make sense of something that had previously been an abstract and
seemingly arbitrary procedure, (Lunney Borden, 2010, p. 185). Following the program of
ethnomathematics, Lunney Borden (2010) reminds us of the need to be motivated to seek an
understanding of mathematical knowledge systems that have developed throughout history in the
contexts of different interest groups, communities, people, and nations, (p. 36). The most promising
strategy for protecting marginalized students is to restore the dignity of their cultural knowledge systems
by recognizing students identity and values (Lunney Borden, 2010). Please share your thoughts and
stories about the importance of being fair and recognizing culturally alternative epistemological systems
within the Alberta education system. To share, and to find more information about how mathematics is a
vehicle for cultural values, visit our website. Thank you for listening!

ETHNOMATHEMATICS AND THE POLITICS OF FAIRNESS

References
Alberta Learning. (2000). Mathematics Program of Study. Available online at:
http://education.alberta.ca/teachers/program/math.aspx
Babb, A. P. P., & Davis, B. (2014). Elementary Mathematics Instruction and Student Diversity. Diversity
Education: Understanding and Addressing Student Diversity, 1, 393.
Clifford, J. (2008). Locating Equality: from Historical Philosophical Thought to Modern Legal Norms.
The Equal Rights Review, 1, 12-19. Retrieved from,
http://www.equalrightstrust.org/ertdocumentbank/LocatingEquality.pdf

Government of Alberta. (2010). Inspiring action on education. Retrieved from

https://ideas.education.alberta.ca/media/2905/inspiringaction%20eng.pdf
Lunney Borden, L. (2010). Transforming Mathematics Education for MiKmaw Students Through
Mawikinutimatimk (Ph. D). The University of New Brunswick.
Lunney Borden, L. (2010). Whats the word for? Is there a word for? How understanding MiKmaw
language can help support MiKmaw learners in mathematics. Mathematics Education Research
Journal, 25(1), 5-22. http://dx.doi.org/10.1007/s13394-012-0042-7