Today, unlike yesterday we talk about Moral Regeneration amongst the Vhavenḓa youth of today and throughout the whole world. Strategies of combating this monster that is snatching our youth are recommended in this study. The problem dealt with in this study is the issue of Moral degeneration amongst the youth which needs to be regenerated. There are many causes of moral degeneration amongst the youth discussed in this study which are accompanied by the remedial strategies. As a way forward in this study, observations of researchers and scholars on how to find the solution about moral degeneration that has impacted on the lives of Vhavenḓa youth and other youth of today around the globe were focused on. The literature review in this study was based more on issues that are linked to Indigenous Knowledge Systems as discussed by various scholars. This study used the qualitative research methodology though quantitative minimally. The sampling of data was more purposive though there were cases of convenience and snowballing so as to get more data. Data for this research study was collected through questionnaires and interviews from a host of interviewees. This data was analysed using open and axial coding. The findings were grouped or categorised into major themes in terms of selective coding. Reasons behind the findings were explained too. Finally, consequences, implications for further study and also recommendations were indicated. / African Languages / D. Litt. et Phil. (African languages)

A visibilidade das comunidades indígenas que habitam as cidades é um fenômeno recente na Colômbia. Embora o país se proclame como multiétnico e multicultural na Carta Constitucional de 1991, reconhecendo a vasta diversidade que o compõe, a pluralidade indígena ainda é tecida a partir do senso comum, ligada a uma existência eminentemente rural. Considerando a conturbada realidade colombiana, diversos fatores incentivam as comunidades indígenas a migrarem para a cidade e permanecerem nela. Neste processo, as crianças indígenas pequenas se afastam das possibilidades e vivências oferecidas pelas comunidades e territórios de origem, para se construírem como indígenas. Diante dessa realidade, surgem em 2007 as Casas de Pensamento Intercultural (CPI) de Bogotá, como forma de dar uma resposta pertinente à primeira infância indígena (meninos e meninas entre três meses e cinco anos), que moram na cidade. Esta pesquisa aborda as estratégias de existência e re-existência que as crianças indígenas, suas famílias, comunidades e as equipes pedagógicas das CPI forjam no coração de Bogotá, como espaços vivenciais para se constituíremse como indígenas. No desenvolvimento da tese, mostra-se que as CPI potencializam seu trabalho graças aos movimentos e às vivências de apropriação e ressignificação feitas pelas comunidades indígenas que ali se encontram Assim, as CPI se constróem a partir do encontro da diversidade, mediado por tensões, disputas e contradições. Situo-me nesse território utilizando as contribuições da antropologia da infância, em especial de Andrea Sulzc, Clarice Cohn e Angela Nunes. Para compreender as existências e re-existências, me baseio nas elaborações do pesquisador colombiano Adolfo Albán Achinte e proponho o essencialismo estratégico como uma forma de re-existência na cidade. Para tensionar a reflexão, recorro às contribuições de Catherine Walsh em relação à interculturalidade crítica. Contudo, o pensamento do filósofo argentino Rodolfo Kusch é o fino fio que une e encadeia cada um dos movimentos de aproximação que proponho. As vivências que atravessam a vida das crianças indígenas que estão nas CPI são apresentadas como um anúncio do surgimento de uma pedagogia mestiça, que assume o encontro das culturas como um cenário em disputa, mediado por tensões e contradições e, por essa mesma razão, profundamente fecundo. A partir desse cotidiano dinâmico, vivido em um cenário educacional indígena emergente na cidade, se constróem diversas formas de existência e re-existência, que se reúnem na música, na língua própria, na arte e no artesanato, na relação com o território de origem, na espiritualidade e na medicina ancestral. / The visibility of indigenous communities that inhabit cities is a recent phenomenon in Colombia. Although the country considers itself multi-ethnic and multicultural in the Constitutional Charter of 1991, thus recognizing the vast diversity that composes it, indigenous plurality is still woven from common sense, mainly linked to an eminently rural existence. Taking into account the convulsed reality in Colombia, various factors encourage indigenous communities to migrate to the cities and stay there. In this process, very young indigenous children move away from the possibilities and experiences offered by their communities and territories of origin to become indigenous. Faced with this reality, the Intercultural Thought Houses (CPIs) of Bogotá emerged in 2007, as a way of giving a pertinent response to young indigenous children (boys and girls between three months and five years) who live in the city. This research tackles the strategies of existence and reexistence that indigenous children, their families, communities, and pedagogical teams of the CPIs forge in the heart of Bogotá, as living spaces to become indigenous. In this thesis, I show that CPIs potentiate their work thanks to movements and experiences of appropriation and re-signification made by the indigenous communities that are there Thus CPIs are built from the combination of diversity, mediated by tensions, disputes, and contradictions. For their study, I use notions of the anthropology of childhood, proposed by Andrea Sulzc, Clarice Cohn, and Angela Nunes. To understand existences and re-existences, I work with the theory of Colombian researcher Adolfo Albán Achinte, and suggest that strategic essentialism is a form of re-existence in the city. Moreoever, as a means to expand the debate, I examine Catherine Walsh’s proposals regarding critical interculturality. Finally, all movements of approximation that I propose are connected by the ideas of the Argentinian philosopher Rodolfo Kusch. The daily life experiences of indigenous children who are in the CPIs can be taken as the result of the development of a mestizo pedagogy, which manages to take the encounter of cultures as a scenario in dispute, mediated by tensions and contradictions, and, for that very reason, extremely fruitful. From such dynamic daily life, lived in an emerging indigenous educational setting in the city, various forms of existence and re-existence are built, and brought together in music, language, art and crafts, the relationship with the territory of origin, spirituality, and ancestral medicine.

Made available in DSpace on 2014-06-11T19:31:29Z (GMT). No. of bitstreams: 0 Previous issue date: 2011-01-26Bitstream added on 2014-06-13T19:20:35Z : No. of bitstreams: 1 venere_mr_dr_arafcl.pdf: 9113201 bytes, checksum: 8752b7c8faa96b8e6f2d9b71e9df9913 (MD5) / Coordenação de Aperfeiçoamento de Pessoal de Nível Superior (CAPES) / Esta tese tem como objetivo analisar o Projeto Açaí – Formação de Professores Indígenas, que se insere no Programa de Educação Indígena desenvolvido pelo Governo do Estado de Rondônia, no período de 1998 a 2004. Este Projeto nasceu de um movimento em prol de uma educação indígena diferenciada, multicultural e bilíngue na década de 1990, que teve como resposta, no estado de Rondônia, a formulação de uma política pública de educação para as comunidades indígenas. A metodologia utilizada foi a de estudo de caso com abordagem qualitativa, além da pesquisa bibliográfica, documental e das entrevistas com professores indígenas. Quanto ao referencial teórico, optou-se pelos estudos realizados sobre a temática e a educação indígena a partir dos conceitos de multiculturalismo, interculturalidade, e alteridade, que se encontram nos documentos oficiais que fundamentam o Referencial Curricular Nacional de Educação Indígena (RCNEI) e as Políticas Públicas de Educação Indígena. Em que pesem os problemas concernentes à execução da gestão do projeto, tais como a falta de condições infraestruturais, currículos inadequados, professores distantes da realidade indígena, esta formação teve, na concepção dos participantes da pesquisa, impacto positivo nas suas práticas. Os resultados da investigação apontam para a contribuição positiva que o Projeto Açaí proporcionou à formação dos professores indígenas no estado de Rondônia. Nesse sentido e, após analisados os impactos e equívocos do projeto, acredita-se em que o mesmo possa subsidiar futuros programas de formação, desde que se respeite a diversidade cultural e a realidade a que se destinam / In this thesis we aim at analyzing Acai Project - Indigenous Teachers Education, a part of the Indigenous Education program developed in the State of Rondonia, from 1998 to 2004. This project grew out of a move towards a differentiated, bilingual and multicultural Indigenous education, in the 1990s. This program was an answer to the need, in Rondonia state, of a policy for public education to indigenous communities. The methodology used was a case study with a qualitative approach, besides researching the literature in the area, documentary investigation and interviewing indigenous teachers. Our theoretical support comes from studies on education and multiculturalism as well as the National Curriculum for Indigenous Education and Public Policies for Indigenous Education. In spite of the problems concerning the implementation of the project management, such as lack of infrastructural conditions, inadequate curriculums, teachers´ alienation from the indigenous reality, this program was regarded by people involved in it, as positive concerning the practices evaluated. Our study reveals that the Asia Project brought a positive contribution to indigenous teachers in the state of Rondonia. In this sense, after analyzing the impacts of the project and some misconceptions, we believe that the project should support future Indigenous education programs, provided that they respect cultural diversity and the Indigenous reality / Esta tesis tiene como objetivo analizar el Proyecto Asaí – Formación de Profesores Indígenas, que se insiere en el Programa de Educación Indígena desarrollado por el Gobierno del Estado de Rondônia, en el período de 1998 a 2004. Este Proyecto nasce de un movimiento a favor de una educación indígena diferenciada, multicultural e bilingüe en la década de 1990, que tuvo como respuesta, en el Estado de Rondônia, la formulación de una política pública de educación para las comunidades indígenas. La metodología utilizada fue la del estudio de caso con abordaje cualitativa, más allá de la investigación bibliográfica, documental y de las entrevistas con profesores indígenas. Cuanto al referencial teórico, se opto por los estudios realizados sobre la temática y la educación indígena a partir de los conceptos de multiculturalismo, interculturalidades, y alteridades, que se encuentran en los documentos oficiales que fundamentan el Referencial Curricular Nacional de Educación Indígena (RCNEI) y las Políticas Públicas de Educación Indígena. En que pesen los problemas concernientes a la ejecución de la gestión del proyecto, tales como la falta de condiciones infraestructurales, currículos inadecuados, profesores distantes de la realidad indígena, esta formación tuvo, en la concepción de los participantes de la investigación, impacto positivo en sus prácticas. Los resultados de la investigación apuntan para la contribución positiva que el Proyecto Asaí proporcionó a la formación de los profesores indígenas en el Estado de Rondônia. En ese sentido y, después de analizados los impactos y equívocos del proyecto, se cree que el pueda subsidiar futuros programas de formación, desde que se respecte la diversidad cultural y la realidad a que se destinan

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A visibilidade das comunidades indígenas que habitam as cidades é um fenômeno recente na Colômbia. Embora o país se proclame como multiétnico e multicultural na Carta Constitucional de 1991, reconhecendo a vasta diversidade que o compõe, a pluralidade indígena ainda é tecida a partir do senso comum, ligada a uma existência eminentemente rural. Considerando a conturbada realidade colombiana, diversos fatores incentivam as comunidades indígenas a migrarem para a cidade e permanecerem nela. Neste processo, as crianças indígenas pequenas se afastam das possibilidades e vivências oferecidas pelas comunidades e territórios de origem, para se construírem como indígenas. Diante dessa realidade, surgem em 2007 as Casas de Pensamento Intercultural (CPI) de Bogotá, como forma de dar uma resposta pertinente à primeira infância indígena (meninos e meninas entre três meses e cinco anos), que moram na cidade. Esta pesquisa aborda as estratégias de existência e re-existência que as crianças indígenas, suas famílias, comunidades e as equipes pedagógicas das CPI forjam no coração de Bogotá, como espaços vivenciais para se constituíremse como indígenas. No desenvolvimento da tese, mostra-se que as CPI potencializam seu trabalho graças aos movimentos e às vivências de apropriação e ressignificação feitas pelas comunidades indígenas que ali se encontram Assim, as CPI se constróem a partir do encontro da diversidade, mediado por tensões, disputas e contradições. Situo-me nesse território utilizando as contribuições da antropologia da infância, em especial de Andrea Sulzc, Clarice Cohn e Angela Nunes. Para compreender as existências e re-existências, me baseio nas elaborações do pesquisador colombiano Adolfo Albán Achinte e proponho o essencialismo estratégico como uma forma de re-existência na cidade. Para tensionar a reflexão, recorro às contribuições de Catherine Walsh em relação à interculturalidade crítica. Contudo, o pensamento do filósofo argentino Rodolfo Kusch é o fino fio que une e encadeia cada um dos movimentos de aproximação que proponho. As vivências que atravessam a vida das crianças indígenas que estão nas CPI são apresentadas como um anúncio do surgimento de uma pedagogia mestiça, que assume o encontro das culturas como um cenário em disputa, mediado por tensões e contradições e, por essa mesma razão, profundamente fecundo. A partir desse cotidiano dinâmico, vivido em um cenário educacional indígena emergente na cidade, se constróem diversas formas de existência e re-existência, que se reúnem na música, na língua própria, na arte e no artesanato, na relação com o território de origem, na espiritualidade e na medicina ancestral. / The visibility of indigenous communities that inhabit cities is a recent phenomenon in Colombia. Although the country considers itself multi-ethnic and multicultural in the Constitutional Charter of 1991, thus recognizing the vast diversity that composes it, indigenous plurality is still woven from common sense, mainly linked to an eminently rural existence. Taking into account the convulsed reality in Colombia, various factors encourage indigenous communities to migrate to the cities and stay there. In this process, very young indigenous children move away from the possibilities and experiences offered by their communities and territories of origin to become indigenous. Faced with this reality, the Intercultural Thought Houses (CPIs) of Bogotá emerged in 2007, as a way of giving a pertinent response to young indigenous children (boys and girls between three months and five years) who live in the city. This research tackles the strategies of existence and reexistence that indigenous children, their families, communities, and pedagogical teams of the CPIs forge in the heart of Bogotá, as living spaces to become indigenous. In this thesis, I show that CPIs potentiate their work thanks to movements and experiences of appropriation and re-signification made by the indigenous communities that are there Thus CPIs are built from the combination of diversity, mediated by tensions, disputes, and contradictions. For their study, I use notions of the anthropology of childhood, proposed by Andrea Sulzc, Clarice Cohn, and Angela Nunes. To understand existences and re-existences, I work with the theory of Colombian researcher Adolfo Albán Achinte, and suggest that strategic essentialism is a form of re-existence in the city. Moreoever, as a means to expand the debate, I examine Catherine Walsh’s proposals regarding critical interculturality. Finally, all movements of approximation that I propose are connected by the ideas of the Argentinian philosopher Rodolfo Kusch. The daily life experiences of indigenous children who are in the CPIs can be taken as the result of the development of a mestizo pedagogy, which manages to take the encounter of cultures as a scenario in dispute, mediated by tensions and contradictions, and, for that very reason, extremely fruitful. From such dynamic daily life, lived in an emerging indigenous educational setting in the city, various forms of existence and re-existence are built, and brought together in music, language, art and crafts, the relationship with the territory of origin, spirituality, and ancestral medicine.

Made available in DSpace on 2016-02-26T14:52:39Z (GMT). No. of bitstreams: 1 LucianoPereiraSilva_Introducao.pdf: 581712 bytes, checksum: 080e54d19f46968b0fc3f9d2b03a0f63 (MD5) Previous issue date: 2007-12-17 / Coordenação de Aperfeiçoamento de Pessoal de Nível Superior / This dissertation has as general objective to analyze the indigenous protagonism in the production of the knowledge about Archeology. The analyzed material was produced by a hundred indigenous teachers of twenty-two ethnic groups from the State of Mato Grosso who attend degree courses in the fields of Languages, Arts, Literatures; Mathematical , Natural; and Social Sciences of the Indigenous Higher Education , integrated into the Intercultural Indigenous Higher Education Program of the Mato Grosso State University (UNEMAT). The dissertation has as origin two courses accomplished in 2006 to these indigenous teachers: " Indigenous housing and Archeology and " Archeology ". Besides that, the current study also discusses the historical construction about the Indian, in two aspects: the stereotype and the ethnic affirmation. Indigenous school education and the program called Indigenous Higher Education in Mato Grosso reflect a political vindicatory scene of the indigenous societies. The indigenous teachers inserted as protagonists in the context of the process of academic formation, investigation and knowledge production, demonstrate plural forms of reflecting, and acting on their historical and cultural patrimony. The importance of the research developed by the teachers stands out two points: the registration of the research and the return of the knowledge to the community. It was concluded that the group of ideas exposed by the teachers is related to political perspectives around Archeology, in their social, cultural, symbolic, and affective aspects / Esta dissertação tem como objetivo geral analisar o protagonismo indígena na produção do conhecimento sobre a arqueologia. O material analisado foi produzido por cem professores indígenas de vinte e duas etnias do Estado do Mato Grosso, os quais cursam as licenciaturas nas áreas de Línguas, Artes e Literaturas; Ciências Matemáticas e da Natureza; e Ciências Sociais do Ensino Superior Indígena , integrado ao Programa de Educação Superior Indígena Intercultural (PROESI) da Universidade do Estado do Mato Grosso. A dissertação tem como procedência dois cursos realizados em 2006 para esses professores indígenas: Arqueologia e Habitação Indígena e Arqueologia . Além disso, o presente estudo também discute a construção histórica sobre o índio em dois aspectos: o estereótipo e a afirmação étnica. A educação escolar indígena e o Ensino Superior Indígena em Mato Grosso refletem um quadro político reivindicatório das sociedades indígenas. Os professores (as) indígenas inseridos como protagonistas no contexto do processo de formação acadêmica, investigação e produção do conhecimento, demonstram formas plurais de refletir e agir sobre o seu patrimônio histórico-cultural. A importância sobre a pesquisa desenvolvida pelos professores ressalta dois pontos: o registro da pesquisa e o retorno do conhecimento para a comunidade. Concluiu-se que, o conjunto de idéias expostas pelos professores relaciona-se a questões políticas em torno da arqueologia, em seus aspectos materiais, sociais, culturais, simbólicos e afetivos

A dissertação propõe um recorte etnográfico para pensar a situação dos indígenas moradores da cidade de Altamira-PA face à construção da hidrelétrica de Belo Monte. Acompanhando de perto algumas experiências dos habitantes Xipaya e Kuruaya da cidade (grupos do tronco linguístico Tupi), a etnografia lança mão de três contribuições diferentes da antropologia para pensar memória, parentesco e política entre os interlocutores. Partindo do espaço geográfico e simbólico dos tradicionais bairros Xipaya e Kuruaya de Altamira (Muquiço/São Sebastião e Jardim Independente/Missão), os dados estatísticos e relatos reconstituem as migrações e transformações experienciadas, falam de características da espacialização e vivência na cidade e na extensão do médio rio Xingu. Diferentes práticas e discursos nativos são produto de relações de parentesco e corresidência entre indígenas e não indígenas da região, que expressam estilos de bem viver e, por sua vez, também estruturam propostas e atuações do movimento indígena citadino. Tendo em vista o cenário crítico imposto pela construção de Belo Monte com suas transformações inerentes, a etnografia buscou restituir agências Xipaya e Kuruaya que tencionam uma vida melhor. / This essay proposes an ethnographic approach as a means to think about the situation of the indigenous people residing in Altamira-PA under the construction of the hydroelectric plant of Belo Monte. By closely witnessing a certain number of happenings of the Xipaya and Kuruaya townspeople (groups of the Tupian language family), this ethnography provides three different anthropological contributions to think about memory, kinship and politics between the counterparts. Starting with the fields, both geographic and symbolic of the traditional Xipaya and Kuruaya boroughs of Altamira (Muquiço/São Sebastião e Jardim Independente/Missão), statistical data and narrative registers retrace migrations and experienced transformations, thus speaking about the recreation of the space and about the perception of life, both in the city and throughout the extensions of the Medium Xingu River. Diverse techniques and native discourses are a product of kinship relations and cohabitation between indigenous and non-indigenous inhabitants, who express styles of well-living and, in turn, also structure bidding and fields of action for the urbanite indigenous movement. Keeping in sights the critical scenario imposed by the construction of the Belo Monte plant, as well as its underlying transformations, the ethnography seeked to reinstate Xipaya and Kuruaya agencies that intend to a better life.

The research study focused on the integrating of indigenous African knowledge systems in teaching and learning at the Catholic University of Zimbabwe. The curriculum of the Catholic University of Zimbabwe offers a number of degree courses. The study sets out to address the problem with the curriculum of the Catholic University of Zimbabwe, namely, that it is to a large extent dominated by Western knowledge and gives little priority to indigenous African knowledge systems. The majority of the courses offered at the CUZ are Eurocentric in nature and give little regard to the indigenous African knowledge systems. The study was undergirded by the Afrocentric theory which focuses on giving the African world view in terms of knowledge. The research study was informed by the constructivist paradigm which focuses on how individuals analyse and construct meanings of social situations. The research approach is qualitative in nature that means it is based on social interpretation and not numerical analysis of data. The data in the study was generated through face-to-face interviews, focus group discussion and document analysis. The data was presented under different themes. The study found out that they are few courses in the CUZ curriculum which include IAKS. Most of the knowledge and theories in the courses offered at the Catholic University of Zimbabwe curriculum are Western oriented. The knowledge in most of the courses is reminiscent of the colonial education system and gives no regard to indigenous African knowledge systems. The recommendation is for the inclusion of indigenous African Knowledge systems in the CUZ curriculum. / Educational Foundations / D. Ed. (Philosophy of Education)

En prenant en compte le contexte des nombreuses dépossessions, de l’arrachement et de l’invisibilisation des langues Autochtones, puis de l’imposition des langues coloniales dont la littérature des pensionnats témoigne avec force détail, cette thèse aménage une réflexion autour de la manière dont les autrices Autochtones contemporaines, qui écrivent en anglais ou en français (Virginia Pésémapéo Bordeleau, Kateri Akiwenzie-Damm, Marie-Andrée Gill, Leanne Betasamosake Simpson, Natasha Kanapé Fontaine et Cherie Dimaline), négocient avec le langage dans leurs œuvres. Plus spécifiquement, par une lecture au plus près des textes littéraires, cette thèse étudie la façon dont les écritures Autochtones sont des lieux de savoir profondément corporéïsés, situés et relationnels et, en tant que telles, elles donnent à penser les pouvoirs du langage en employant les moyens du littéraire. L’hypothèse formulée est donc que les littératures Autochtones actuelles élaborent des théories critiques du langage dans lesquelles le corps, la langue et le territoire (physique et métaphysique) sont intimement liés; le langage et sa conceptualisation par les écrivaines font ainsi se manifester une toile de relations que supporte la littérature par la création et la mise en présence de cette interconnexion entre le monde sensible et spirituel, entre les êtres humaines et les êtres autres qu’humaines. Bref, en appuyant les réflexions sur les épistémologies Autochtones (Kovach, Wilson, Ermine, Bazile, Sioui, Simpson, Bacon, Vizenor), cette thèse avance que, moins par un retour à des structures linguistiques que par le truchement d’une imagination poétique et narrative, les autrices à l’étude réclament les épistémologies et créent des théories du langage qui sont ramenées sur la scène de la présence littéraire. / Considering the context of multiple dispossessions, the extraction and invisibilization of Indigenous languages, and the subsequent imposition of colonial languages, which residential school literature recounts in great detail, this dissertation reflects on how contemporary Indigenous women writers, who write in English or in French (Virginia Pésémapéo Bordeleau, Kateri Akiwenzie-Damm, Marie-Andrée Gill, Leanne Betasamosake Simpson, Natasha Kanapé Fontaine and Cherie Dimaline), are attempting to (re)negotiate both Indigenous and colonial languages in their works. More specifically, through a close reading of selected texts, this thesis explores how Indigenous literatures are deeply embodied, situated, and relational places of knowledge and, as such, they convey the possibilities of language through their literary interventions. Thus, I argue that contemporary Indigenous literatures enable the creation of critical theories of language, in which body, language, and land (both physical and metaphysical) are intimately connected; language, and its conceptualization by women writers, enables a web of relations through writing that presents this interconnectedness between the sensible and spiritual worlds, and between human and other-than-human beings. Building on Indigenous epistemologies (Kovach, Wilson, Ermine, Bazile, Sioui, Simpson, Bacon, Vizenor), this thesis argues that through poetic and narrative imagination, which differs from a return to the linguistic structures of Indigenous languages, the creative writers explored in this dissertation are reclaiming epistemologies and creating theories of language by putting them at the forefront of their literary practices.

In 2001, an estimated 50 Indigenous languages were spoken in California, USA; none had more than 100 speakers. Through statewide efforts by Indigenous language workers and their allies, revitalization strategies have since proliferated, many highlighting immersion learning and linguistic documentation. In their homeland in Tehachapi, California, two fluent Elders and five learner/teachers designed this study as co-researchers to reflect on the effects of strategies we had implemented to support new speakers of nuwä abigip (Kawaiisu), a polysynthetic Uto-Aztecan language. Our community-based team used methods of dialogic inquiry including the conversational method and a graphic language mapping technique. We videotaped remembered stories of our varied language acquisition experiences, focusing especially on the 15 years after community language revitalization was initiated. The collection of videotaped narratives and the graphic language maps were analyzed to understand how the new adult second-language speakers believed our learning experiences had enabled us to use nuwä abigip. Co-researchers remembered nuwä abigip competencies believed to have been gained though a sequence of strategies, some overlapping, that featured immersion learning complemented by linguistic analysis. Common patterns in language development were explored, especially as they related to learners’ unfolding understanding of the language’s rich morphology. The team concluded the study by reflecting on how the two research methods of dialogic inquiry had aided them in expressing the culmination of their experiences. / Graduate