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Taiwan's Indigenous children are culturally and linguistically different and socially and economically marginalized compared to their Han Chinese peers. For decades, education assimilated Indigenous people into the mainstream society by undermining their languages, cultures and traditional spaces. Since the 1990s, multicultural policies have been cast as the remedy for the inequalities and injustices they experienced and, since 2016, Taiwan has started the process of reconciliation and transitional justice. The purpose of this article is twofold. It first discusses whether these new policies and initiatives have been more accommodating and friendlier to Indigenous students, or whether they still clash with Indigenous visions of and needs for a sustainable and just society. Following this, the article focuses on non-Indigenous teachers who work with Indigenous students, and what knowledge, skills and attitudes they have and/or lack. An ethnographic study conducted with 23 Indigenous representatives shows that Indigenous people are dissatisfied with state education due to its culturally insensitive and contextually irrelevant and irresponsive curriculum, pedagogy and school environment, which are shaped around Chinese values and a Chinese view of history, language, knowledge and way of engaging with the 'Other'. The participants discuss their own vision of education that can help address the problematic experiences and outcomes of Indigenous students, and 'rewrite' education to eliminate tensions between Chinese and Indigenous values, histories, knowledge(s) and other aspects. The implications of the tensions between Indigenous and non-indigenous visions of education are then presented for a rewriting of the curriculum and retraining of non-indigenous teachers to engage with Indigenous children and communities in a culturally respectful and ethical manner.

This paper seeks to elaborate an alternative, empowering model of service learning for GCE that helps students relate to one another in more just ways. Our model emphasizes the student/global citizen as an autonomous, political subject, shifting concern from the 'affective-moral' to the 'social-political', drawing on ideas of justice propagated by John Rawls. Three principles we use to reframe GCE are (1) minimization of self-interest from moral choices, (2) respect for diversity of views, legitimate conflict of interests, and right to decide, and (3) recognition of others as autonomous. Such a model can frame South-North and South-South transfer as alternatives to North-South models, and can be useful for enhancing service learning dimensions of national-level citizenship. The paper begins with an analysis of service learning for GCE and some of the opportunities and challenges found in commonly used North-South transfer models. After that, it discusses Rawls's ideas of justice and fair terms of cooperation for cross-cultural communication, and maps three principles for an alternative model for GCE. Each principle has educational implications, though each also poses new pedagogical challenges. The paper concludes with reflections on the kind of global citizen constructed and the implications of our model for students, their view of the world, and actions for social justice. ; Este artículo trata de elaborar un modelo alternativo y habilitador de aprendizaje-servicio para la educación para la ciudadanía global (EpCG) que ayude a los estudiantes a relacionarse entre sí de manera más justa. Nuestro modelo enfatiza al estudiante-ciudadano global como un sujeto político autónomo, cambiando la preocupación por lo "afectivo-moral" hacia lo "socio-político", aprovechando las ideas de justicia propagadas por John Rawls. Tres principios que utilizamos para reformar la EpCG son: 1) minimizar el interés propio en las decisiones morales; 2) respetar la diversidad de opiniones, el legítimo conflicto de intereses y el derecho a decidir; y 3) el reconocimiento de los demás como sujetos autónomos. Este modelo puede estructurar los intercambios Sur-Norte y Sur-Sur como alternativas a los modelos Norte-Sur y también puede ser útil para mejorar las dimensiones de aprendizaje-servicio de la ciudadanía a nivel nacional. El trabajo comienza con un análisis del aprendizaje de servicio para la EpCG y algunas de las oportunidades y desafíos encontrados en modelos de transferencia Norte-Sur que se usan comunmente. Después de eso, se discuten las ideas de Rawls sobre la justicia y los términos justos de la cooperación para la comunicación intercultural, y se trazan tres principios para un modelo alternativo para la EpCG. Cada principio tiene implicaciones educativas, aunque cada uno también plantea nuevos desafíos pedagógicos. El trabajo concluye con reflexiones sobre el tipo de ciudadano global que resulta y las implicaciones de nuestro modelo para los estudiantes, su visión del mundo y acciones para la justicia social.

This paper seeks to elaborate an alternative, empowering model of service learning for GCE that helps students relate to one another in more just ways. Our model emphasizes the student/global citizen as an autonomous, political subject, shifting concern from the 'affective-moral' to the 'social-political', drawing on ideas of justice propagated by John Rawls. Three principles we use to reframe GCE are (1) minimization of self-interest from moral choices, (2) respect for diversity of views, legitimate conflict of interests, and right to decide, and (3) recognition of others as autonomous. Such a model can frame South-North and South-South transfer as alternatives to North-South models, and can be useful for enhancing service learning dimensions of national-level citizenship. The paper begins with an analysis of service learning for GCE and some of the opportunities and challenges found in commonly used North-South transfer models. After that, it discusses Rawls's ideas of justice and fair terms of cooperation for cross-cultural communication, and maps three principles for an alternative model for GCE. Each principle has educational implications, though each also poses new pedagogical challenges. The paper concludes with reflections on the kind of global citizen constructed and the implications of our model for students, their view of the world, and actions for social justice.