A dissertation submitted to the Faculty of Science and Agriculture in fulfilment of the requirements for the degree of Doctor of Philosophy in the Department of General Linguistics and Modern Languages at the University of Zululand, South Africa, 2015 / This study sought to prove that indigenous African languages are not functionally viable, i.e. they do not perform an important function in the country. In this study I used literature to prove that indigenous African languages play a very little and less quintessential role in commerce, education, law and administration. I proved that the problem of language planning is not unique to South Africa, but has also dominated the politics of most countries in the world. The literature used also supported the argument that there are similarities in the African and global trends. This study further looked at why South Africa is said to be a truly multilingual country. To do that this study painted a picture of how South Africa looks in the eyes of most sociolinguists and scholars. The comparison in terms of use and viability was discussed at length, focusing on the language planning and the effects of politics in the planning process. One further singled out English and looked at its hegemony in all sectors and spheres of the country. South Africa cannot be singled out and, therefore, a sample of African countries needed to be used to support the argument that all post-colonial governments attempted to address the language policy problems in their countries and there are more similarities than differences in their approaches. The study also paid a special attention to lingua franca choices in Africa. An attempt was made to see if English qualifies to be the lingua franca of the Republic of South Africa. Finally, the study proved that some indigenous African languages will not die and will, therefore, never be extinct. A survey on language death in Africa was carried out at the Institute of Language Studies (Univ. of Cologne between 1988 and 1990). The study concluded that, generally, some African languages are extinct, threatened or in the process of extinction. It is also from this premise that we based our study.

A thesis submitted in fulfillment of the requirements of the degree of Doctor of phisophy in the Faculty of Arts, in the Department of IsiZulu naMagugu at the University of Zululand, 2004. / Lolu cwaningo luwumzamo wokuphonsa itshe esivivaneni sokushicilelwa nokulondolozwa kwalokho okungamagugu esizwe. Isizwe esingalondolozi amagugu nefa laso sinjengomuntu ovunule akangapheleia. Iqhaza lezimila emithini nasekudleni komdabu kumaZuiu kuyinto ebalulekile neyigugu. Kumele kubhekwe ngamehlo abanzi ukuze nezizukulwane ezizayo zilithole lela gugu zilisebenzise, kusimame isizwe. Uma isizwe sesibizwa ngesithuthukile leso sizwe sisuke kokuningi sikwazi ukuziphilisa ngalokho okuyifa namagugu aso. Izimila zingelinye lamafa amaZulu ngoba ngaphandle kokudla okuyisidingongqangi, nokwelapha kubalulekile. Kulezi zinsuku zanamuhia kubhoke indlala nezifo ezingomashayabhuqe, abantu bakhathazekile isizwe siyaphela. Inselelo le ebhekene nesizwe okumele siyihlangabeze ngolwazi nangesibindi. Bekungamele siqaiaze kude kodwa bekufanele sibheke esinakho sisebenzise khoaa kuxazululeke inkinga esikhungethe. Umcwaningi ubona sengathi iqhaza lezimila ekudleni nasemithini yomdabu lithanda ukushabalala. Impucuko yaseNtshonalanga yenza abantu abaningi babone sengathi ukudla komdabu kuyinto ephansi futhi kungukudla okungenamsoco. Umsoco bekucatshangwa ukuthi utholakala ekudleni kwesilungu kuphela. Iqhaza lezimila emithini yomdabu nalo futhi belibukelwa phansi. Bekubonakala sengathi imithi yesilungu yodwa engasetshenziswa ukwelapha abantu kulezi zinsuku, ngoba mhlawumbe kube nomuntu mumbe ongenalwazi ngemithi yesintu. Ukudla okunomsoco kugcina umuntu ephilile enamandla. Ukudla ukudla okungenamsoco kudala isizwe esingondlekile nesintekenteke. Uma kubhekwa lezi zimila zomdabu kubonakala kusuka izizwe phesheya kwezilwandle zizokwenza ucwaningo lapha kwaZulu-Natali zibuyele emuva ziyokwenza amaphilisi nemithi ngazo lezi zimila zethu. Lokho kufakazela iqiniso lokuthi, sicebile, sinefa, okumele siligcine silisebenzise ngokuyikho ukuxazulula tzinkinga esinazo njengesizwe samaZuIu. Ucwaningo luyindlela yokufika ekuxazululweni kwezinkinga ezisikhungethe. Inhlosongqangi yalolu cwaningo bekuwukucwaninga ngeqhaza lezimila ekudleni nasemithini yomdabu esizweni samaZulu. Inhloso exhanteleyo yona kuwukucwaninga ukuthi lungakanani ulwazi ngeqhaza lezimila ekudleni nasemithini yomdabu yesizwe samaZulu kotbisha abachibiyela izifundo zabo zokufundisa. Kusetshenziswe uhlelo nohiu lwemibuzo ukufeza ie nhloso. Kube sekubhekwa nalokho osekuke kwabhalwa ngeqhaza lezimila ekudleni nasemithini yomdabu. Kucwaningwe ngezimila ezinhlobonhlobo, ezidliwayo, ezinobuthi nalezo ezeiaphayo. Imfuyo nayo ayisalanga ngaphandle, kubukwe izhnila ezelapha imfuyo kanye nalezo eziyingozi emfuyweni. Imiphumela etholakele ibe isihlaziywa kwenziwa izincomo, kwaba isiphetho emva kwalokho.

A thesis submitted to the Faculty of Education in partial fulfilment of the requirements for the degree of Master of Education in the Department of Maths, Science and Technology Education at the University Of Zululand, South Africa, 2014 / There has recently been a renewed interest emanating from the Department of Basic Education in the inclusion of indigenous knowledge in the mainstream science curriculum. The aims and principles of the new curriculum statement seek to realign themselves with those of the Constitution of the Republic, which highlight inclusivity, valuing indigenous knowledge and the environment, and social justice for all. In an attempt to address some of the glaring fundamental oversights in the curriculum statement. To this end, the Department of Basic Education has identified indigenous knowledge that can be integrated into the science curriculum and be taught at school. The challenge that baffles many interested and affected parties in education is the absence of clear guidelines as to what aspect of IK can be integrated into the science classroom, as there was never any curriculum training for teachers in this regard. This study was conducted within the community of Emacekane in the province of KwaZulu-Natal, South Africa, to explore the feasibility of integrating indigenous knowledge within the science curriculum. The following objectives were established to answer the research questions. The first was to determine whether or not IK can be integrated within the science subjects as taught in Empangeni schools. The second was to explore whether or not effective partnerships exist between schools and the surrounding indigenous communities in the development and authentication of IK for the purposes of integration within the school curriculum. The third was to examine the contribution of socio-cultural practices towards the preservation of indigenous knowledge. The results of this study reveal that the Department of Basic Education should invest more resources and underscore the importance of extending thinking about IK-science integration beyond aspects that suit science content, to considering more fruitful and comprehensive methods of teaching and learning science, as well as their relevance to community needs.

Submitted in fulfillment of the requirements for the Ph.D. (Community Psychology) degree in the Department of Psychology at the University of Zululand, South Africa, 2009. / The researcher developed an ubuntu re-cultivation programme, titled "the Enhancement of Interpersonal Effectiveness" (EIE), for reducing aggressive antisocial behaviour through education and training workshop sessions that encourage participatory learning. The programme was applied on 16 incarcerated male indigenous African offenders in a maximum security prison. The participants ranged in age between 26 and 40 years (mean=3I.I years) and their education stretched from Grade 7 to 12 (mean Grade 10.2). Residential accommodation split the participants into two groups of 9 and 7, which made their facilitation manageable. Baseline performances of participants were established on the Carlson Psychological Survey (CPS) and the Aggression Questionnaire (AQ). The profiles of the CPS showed that the participants had entrenched antisocial behaviour lifestyles and manifestations of feelings of ill-health which included anxiety and depression. The AQ revealed tendencies towards high levels of aggression, anger and hostility. Four, one hourly EIE intervention sessions, were administered per week for six weeks. Post-intervention profile analyses of the AQ revealed significant reductions in 10 of the 16 participants. The reductions occurred in an average of two of the following 5 AQ components: anger, hostility, physical aggression, verbal aggression and indirect aggression. There were also reductions of antisocial ideation on the CPS of half of the participants. The CPS profiles also showed remission of anxiety and depression in 10 participants. The EIE Examination Assignment and the Programme Evaluation Questionnaire indicated that the majority of participants increased their knowledge and skills for constructive social relationships. The findings support the recommendation for the inclusion of EIE as a regular psychological education and training programme for male indigenous African offenders in the correctional centre and other correctional centres with a climate conducive for learning and development.

As many Indigenous voices and teachings reveal, individual practices of leadership are an everyday commitment to cultural resurgence and actualize within the personal spaces of the home, kitchen table, garden, birth-room and familial relations. Individual enactments of leadership are further determined by personal sense of agency derived from feelings of personal wellness, community well-being, relational balance and alignment of the mental, spiritual, emotional and physical selves. Healthy environments, including territories that encompass Land and Water, are essential for overall community wellness. This issertation examines emergent themes of Indigenous wellness, governance and gender to broaden current definitions of Indigenous governance and leadership towards a gendered, storied and embodied understanding. Countering the notion that governance and wellness are separate entities within the field of Indigenous Governance, this paper draws the Indigenous body into focus as a crucial site for self-determination in what I define as embodied governance. In doing so, we situate the Indigenous body within a self-determination framework that brings together critical Indigenous studies, Indigenous governance and culturally grounded wellness practices. Utilizing narrative inquiry, storytelling methods, relationship based models of accountability, this research project included the guided conversations of 17 self-identified Indigenous Womxn between 21-60 years of age from 10 different Nations, to explore: definitions of leadership in their everyday lives, the conditions for their personal wellness and community well-being, and finally, how these notions are predicated upon meaningful relationship to Land/Waters. My research defines wellness and well-being within the Cree-Michif framework of Miyo-Pimatisiwin (personal wellness, self-care, healing, internal balance) and Miyo-Wîchêtowin (care for others, accountability and belonging, kinship, relational governance, external balance). These concepts inform what I define as an embodied governance framework of self-determination to engage in ongoing efforts of personal, community, Land/Water-based healing for the purpose of protecting the future of generations to come. The final analysis celebrates and honours on-the-ground practices of embodied governance by focusing on rooted examples of creative resurgence, Land-Water based healing practices and a focus on an emergent theme of embodied birth and reproductive governance. These learnings support that determinants of individual leadership must be supported by a sense of personal wellness contained by relationship to Land and Waters. The dissertation begins with a critical examination of the colonial underpinnings that sabotage community healing, wellness and traditions of governance as derived by relationship to home Lands and Waters. In this way, I aim to interrupt the predominant trope of the Indigenous body or community as continuously in crisis. Instead, this paper situates Indigenous healing practices as radical sites of governance. This dissertation argues for the reconsideration of self-determination as embodied governance, which begins with the body as a site of regeneration, resurgence and renewal. / Graduate

This thesis explores the phenomenon of Indigenous/non-Indigenous allyship. In this thesis, Indigenous child welfare leaders were interviewed regarding their perspectives on allyship and were asked to identify non-Indigenous leaders whom they consider allies. Through a storytelling methodology, these non-Indigenous leaders were interviewed regarding their journeys to allyship. As the researcher I employed thematic analysis of the interviews conducted to determine if there are patterns that suggest a process through which a non-Indigenous person becomes an ally. Analysis of the literature and the interviews conducted suggest critical processes that non-Indigenous leaders have undergone, and comprise a series of steps, in the journey to allyship. The research questions addressed in this thesis are: (1) Are there process patterns or themes that emerge with the phenomenon of allyship? (2) Is there a framework that can be identified that can inform a settler leader’s journey to becoming an ally? The research findings suggest that there are essential process patterns that emerge with the phenomenon of allyship. Further, the findings suggest there is danger in suggesting a sequential or linear process for this journey of head, heart and spirit. / Graduate / 2020-12-19

American Indian or Alaska Native children are diagnosed with Autism Spectrum Disorder at later ages than Non-Hispanic White children. Other than being included in prevalence studies, in the last thirty years, there has been less than a handful of studies that have looked specifically at Autism Spectrum Disorder within the AI/AN community. No studies looked at the assessment experience of parents. This exploratory study used Indigenous Storytelling Methodology to hear an AI/AN parent’s initial developmental concerns about their child and their experience with the Autism Spectrum Disorder diagnosis process. The system of assessment created a frustrating experience, and the parent believed the child made eye contact, but found out later that there was really a lack of sustained eye contact. This research creates a base to start looking at Autism Spectrum Disorder symptoms to use for better outreach in the community and informs Tribal Health Clinics and Early Childhood Programs to better help guide parents through the Autism Spectrum Disorder assessment process.

No description available.

This study investigated Balinese ways of knowing, locating where they were found, their modes of transmission within the community, and the role schooling played in this transmission. Through this inquiry, the research interrogated the construction of identity in a Balinese village and the relationship of identity to indigeneity in Bali. Undertaking a praxis of decoloniality by adopting indigenous methodologies to center Balinese voices is key to producing research about Indigenous people. Adopting indigenous methodologies helped uncover Balinese practices that were crucial in the active construction of Balinese identity in Pejarakan Village. The researcher interviewed Elders in a Balinese village and supplemented their testimonies with digital multimodal artifacts. Balinese ways of knowing were found in practices within the village adat community, through testimonies of elders who were knowledge keepers of religious practices, healing traditions, performing arts, and village governance institutions of the adat and the subak. Every type of knowledge existed within a smaller community of practice within the village adat community. The village adat community was the Indigenous community of practice where these ways of knowing were found both in practices and textual traditions. People in Pejarakan Village constructed their Balinese identity by enacting Indigenous practices, which have evolved as a form of resistance to survival events and external forces of change. Including religion in schooling and community practices was critical for constructing identity and indigeneity. The revival of the Balinese language also played a critical role in articulating indigeneity. Through a local, regional, and national analysis of indigeneity, it was evident that the Balinese had moved towards emergent Indigeneity and were actively seeking self-determination. The inclusion of Balinese ways of knowing within education research creates methodological diversity by including indigenous methodologies to create testimonial and epistemic justice for people from the non-Western worlds. Like those from Bali, indigenous ways of knowing offer critical pathways an opportunity to learn about language, religion, schooling, sustainability of nature, and the community. The inclusion of Balinese ways of knowing within an ongoing Indigenous knowledge generation within the academy contributes to epistemic diversity.

This study is about how two different indigenous groups in two different places of the enormous border area of the Amazon forest in Brazil (approximately 12,000 km) have been resisting displacement and appropriation, prejudice and pre-conceptualizations, ever since Brazil became Brazil and even before. The ability of these groups to resist, entangled to their capacity to endure in face of the colonization of their ways of living, enacted them to becoming political (Viveiros de Castro 1998; Isin 2002; Starn, de la Cadena 2008; Blaser 2010; de la Cadena 2010) in distinct forms depending on the geographies of relationships, land use and various forms of mobility through border areas they have been living in and within. In looking at these “resistances” and “endurances” at different places, I argue that the fact that a group of Ashaninka people became political by moving to and throughout the border between Brazil and Peru and the many reinventions Macuxi and Wapishana people in the present day Raposa Serra do Sol Indigenous Territory went through for becoming Indigenous peoples at the Brazilian borders with Guyana and Venezuela have corroborated the role of their “existences” in delineating and re-inventing geographical borders by managing the meanings and effects of these very borders on their lives as integral (and integrated) part of the forest. In a general way, it can be said that borders in Brazil came hand in hand with the appearance of the terminology “Indians” in this country, which prompted me to ask what politics emerged out of it. In a particular manner, by looking at how this politics was practiced through the articulation of the indigenous groups mentioned above allowed me to historicize their own stories about the articulation of their existence or permanence in places that coincided with the space of the border amidst the forest. As I begin this dissertation, I will show that the creation of such space meant no coincidence for governments and their legislative instruments, which equalized the space of the border with territories necessary for the expansion of economic frontiers since the 18th century. Also, and most importantly, it will be discussed that these spaces coincided with the spaces where some indigenous groups were living and moving through on a constant basis making the forest what it was but, especially, considering it the integrative space of their worlds of living and articulating relationships. The politics emerging out of the negotiation of this last world - beyond borders - with the world created and limited by the national borders, as according to the actual and contemporary political practices of the abovementioned indigenous groups, is an important part of this study. This politics will be contextualized vis-à-vis the politicization of the Amazon rainforest as a territory of dispute and a region of political possibilities (Escobar 2008) based on life projects (Blaser et al 2004) as opposed to governmental projects. Ultimately, this dissertation is an exercise in understanding how some indigenous groups kept on resisting by living in spaces constantly changed by the advances of economic frontiers that intersected with the production of borders and with the changing policies toward managing the landscapes cut across by these same borders. Opposing the idea of borders as the productive site of affirmation by negation, for the indigenous groups I engaged with in this dissertation borders are an integrated place of relationships to human beings, to other beings and to the forest within them; in other words, a landscape in constant change because of peoples’ action. The mobility of some indigenous groups throughout the forest and their contribution to design landscapes on it as related to a cosmology not centered in the human [although relying on a particular conceptualization of the human] brought to the fore of this research the aspect that there are inter-relations between nature, culture and society that do not correspond to distinctive, visible and hierarchical separation, let alone to the limits of an Indigenous Territory. In this sense, approaching different borders to understanding different indigenous standpoints on them means also approaching new worlds of knowing and living to which all sorts of borders are also imposed, including within the very Indigenous Territory. / Thesis / Doctor of Philosophy (PhD)