In this dissertation, I focused on education equity for Indigenous communities in Ecuador and Peru and the policy implications of intercultural bilingual education in the countries’ primary schools. The goals of the study were to (a) measure the extent to which intercultural bilingual education led to increased education outcomes for Indigenous students in Ecuador and Peru and (b) analyze how intercultural bilingual education was implemented in Ecuador by interest groups and how this affected its interpretation and success. Using a sequential mixed methods design, the study began with a longitudinal analysis of education outcomes among Indigenous and non-Indigenous students from 2006-2013 using standardized tests from the Second and Third Regional Comparative and Explanatory Studies. Indigenous students increased their test scores in Spanish language over time; however, these findings were not solely attributed to intercultural bilingual education schools. Improvements among Indigenous students did not necessarily reflect increased equity, as low-income children and those from rural areas continued to underperform. In Ecuador, intercultural bilingual education reform from 2006-2016 resulted in divergent perspectives on the purposes and outcomes of this type of education between the government and Indigenous groups. Opposing interpretations of this education reform as a realization of Indigenous rights and equity as outlined in the 2008 constitution, and its subsequent implementation in Indigenous communities, led to differences in how to measure the success of the reform. Government adherence to a state-level system of evaluation and testing for all students and teachers in 2012 predisposed intercultural bilingual education schools to standardized testing that undermined the theoretical underpinnings of intercultural education.

Essa dissertação busca compreender as significações e ressignificações do cuidado infantil entre os Guarani Mbya do Rio Grande do Sul. Para tanto, foi realizada pesquisa etnográfica (observação participante com confecção de diários de campo) com adultos e crianças. A análise releva que as práticas de cuidado às crianças moldam e são moldadas pela concepção mbya de infância. Entre os Mbya, o cuidado permeia as relações de troca, nesse sentido as crianças são atores sociais fundamentais para a constituição do cuidado como vínculo formador e unificador da sociedade. Com isso, os Mbya ensinam-nos a revalorização do cuidado como fundamento da vida social / This dissertation seeks to comprehend the meanings and re-significations of child care among the Guarani Mbya from Rio Grande do Sul. To this end, a ethnographic research was conducted (participant observation with production of field diary) with both adults and children. The analysis reveals that the practices of child care shapes and are shaped by the mbya conception about childhood. Among the Mbya, care permeates the exchange relations, in this sense the children are the fundamental social actors to the establishment of care as forming and unifying bond of the society. With this, the Mbya teach us the revaluation of care as a social life foundation

Thesis (MTech (Food Technology))--Cape Peninsula University of Technology, 2018. / The use of egusi melon in soup has been domesticated and egusi has predominantly been regarded as a secondary crop. The aim of this study was to evaluate the functional characteristics of egusi seed (Citrullus lanatus subsp mucosospermus) hydrocolloid and oil in instant egusi soup. An instant production of egusi soup by adding boiling water to an instant soup mix will promote the availability of this nutritious seed as a healthy meal option. Egusi oil was successfully extracted from egusi seed using supercritical carbon dioxide method. The percentage oil yield which measures the amount of oil derivable from egusi seed ranged from 46-53% w/w. There was a significant difference in the oil yield as pressure and temperature are increased at a constant CO2 flow rate of 30 g/h. The proximate composition of egusi oil was determined using standard AOAC method. The moisture contents were 1.3, 2.0 and 1.9% w/w, respectively for EO1 (60oC and 450 bar), EO2 (55oC and 600 bar) and EO3 (75oC and 600 bar). EO1 was significantly (p ≤ 0.05) lower in moisture content compared to EO2 and EO3. The fat content was 99.1% w/w (EO1), 98.3% w/w (EO2) and 98.9% w/w (EO3), with no significant difference in the three oil samples. The fatty acid composition was analyzed using gas chromatography. The fatty acid content of egusi oil was high in polyunsaturated and monounsaturated fatty acids, which was identified as linoleic (62%) and oleic (15%) acids. The saturated fatty acid (undecylic, myristic, palmitic and stearic) composition of egusi oil differed significantly (p ≤ 0.05) with EO1, having the lowest compared to EO2 and EO3. The index of atherogenicity (IA %) were significantly low 0.35, 0.38 and 0.38% w/w for EO1, EO2, and EO3, respectively. The thrombogenicity index (IT %) were 0.08, 0.09 and 0.09% w/w for EO1, EO2, and EO3, respectively with no significant difference. Peroxide Value (PV) measured using auto titrate Titrino plus, ranging from 11.60 for EO1 milliequivalents peroxide/kg to 12.60 for EO2 and 11.89 milliequivalents peroxide/kg for EO3. The oxidative stability index (OSI) was measured using Methrohm Rancimat at 120°C, expressed as the induction time of oxidation was 10.2, 11.5 and 5.3 h for EO1, EO2, and EO3, respectively, with E03 significantly higher than EO1 and EO2 (p ≤ 0.05). The iodine number, determined by AOAC direct titration method was high and ranged from 95 g/100 g for EO1 to 129 g/100 g for EO3, with EO3 being significantly high (p ≤ 0.05). The nutritional and functional properties of defatted egusi flour and hydrocolloid extracted using supercritical carbon dioxide extraction was also successfully achieved. Proximate analysis of defatted egusi (DEF) flour after supercritical extraction was carried out according to standard AOAC procedures. The moisture content of DEF ranged from 5.3 to 10.1% w/w, crude protein 48.3 to 60.4% w/w, crude fibre 3.4 to 4.5% w/w) and ash 5.3 to 6.8 % w/w). The protein content of defatted egusi flour differed significantly (p ≤ 0.05) between samples. The amino acid compositions of DEF showed glutamic acid had the highest concentration of 12.9, 11.8 and 9.8 mg/100 g for DEF1, DEF2, and DEF3, respectively with a significant difference (p ≤ 0.05) across the samples. In functionality, the water absorption and solubility index at a low temperature of 50oC ranged between 52.5 to 57.6% w/w and 68.0 to 73.3% w/w respectively for DEF1 to DEF3, which significantly differed between samples. The final viscosity of defatted egusi flour ranged from 126.7 to 126.3 cP, which differed significantly (p ≤ 0.05) between samples. Egusi flour is high in protein 60% w/w and carbohydrate 25% w/w was treated with hot water to extract its hydrocolloid. Functional properties of egusi hydrocolloid for the three defatted flour shows a stable emulsifier as the breakdown viscosity remained constant at (8.00 cP). Breakdown viscosity of egusi hydrocolloid confirmed its stability.

This study used qualitative research methods to analyze the ways in which difficult knowledge is represented in Ontario’s 2013 and revised 2018 history curriculum (Grades 7, 8, 10). Difficult knowledge promotes serious discussions about weighty topics – often entrenched in collective memory – and invites readers to reflect on the different values, beliefs, and perspectives around such topics. In this study, difficult histories refer to contested depictions of past violence and oppression as they appear in historical narratives and curricular frameworks (Epstein and Peck, 2017). Examining the curriculum using the lens of difficult knowledge allowed me to consider how educators might foster reconciliation through engagement with chapters in Canadian history. The content analysis considered the difficult knowledge topics in history curricula and the approaches proposed to encourage perspective-taking. The study used a critical sociocultural approach to explore how Ontario’s official curriculum represents difficult knowledge using multiple perspectives in general, and Indigenous perspectives, specifically. In an effort to gain a better understanding of the curricular resources currently available, this study contributes to knowledge growth by identifying entry points in the curriculum that serve to help teachers introduce difficult knowledge using disciplinary thinking and Indigenous epistemic themes. The main goal with this research is to provide recommendations to guide policy, research, and practice in the integration of Indigenous perspectives and knowledges in ways that are meaningful to learners.

Essa dissertação busca compreender as significações e ressignificações do cuidado infantil entre os Guarani Mbya do Rio Grande do Sul. Para tanto, foi realizada pesquisa etnográfica (observação participante com confecção de diários de campo) com adultos e crianças. A análise releva que as práticas de cuidado às crianças moldam e são moldadas pela concepção mbya de infância. Entre os Mbya, o cuidado permeia as relações de troca, nesse sentido as crianças são atores sociais fundamentais para a constituição do cuidado como vínculo formador e unificador da sociedade. Com isso, os Mbya ensinam-nos a revalorização do cuidado como fundamento da vida social / This dissertation seeks to comprehend the meanings and re-significations of child care among the Guarani Mbya from Rio Grande do Sul. To this end, a ethnographic research was conducted (participant observation with production of field diary) with both adults and children. The analysis reveals that the practices of child care shapes and are shaped by the mbya conception about childhood. Among the Mbya, care permeates the exchange relations, in this sense the children are the fundamental social actors to the establishment of care as forming and unifying bond of the society. With this, the Mbya teach us the revaluation of care as a social life foundation

Over the last sixty years anthropological interest in San has focused on their status as hunter-gatherers and, more recently, as an economically and socially marginalised minority group. In this thesis, I examine the different ways in which this indigenous minority population in Botswana manage and negotiate their relations with one another and with the broader society in which they are embedded. The research comprised eighteen months of fieldwork (April 2010 to December 2011) in Gaborone city, and a largely Naro-speaking village in Gantsi District in the west of Botswana. The participants comprised a small but relatively highly-educated cadre of elite San men who self-presented as advocates for San-related issues in the wider community but also San men and women in the towns and villages of the region. Early in the research process I recognised the need to make sense of the ethnography in terms of a variety of markers. Whilst this included what San actually said it also encompassed what they did and how they did it: that is their behaviour, dress and bodily techniques and practices – all of which I describe as voice. The research intersects with issues of gender, language, culture, class, identity and self-representation in the daily lives of San. I emphasise the tensions that San face in their daily struggles for recognition as human beings of equal value in Botswana’s society. As the public face of this struggle, San advocates were in a difficult and ambiguous position in relation to the wider San community. As a consequence of this, I explore egalitarianism as a set of political and social relationships rather than as a ‘sharing practice’. I identify a number of areas for further research, for example, to work collaboratively with San to incorporate aspects of what San called ‘personal empowerment’ and training. I show that the research has wider implications for other minority groups and indigenous people worldwide who have also been subject to highly politicised and overly deterministic definitions of their identity. My work suggests possibilities for working with emerging indigenous ‘elites’, who mediate most visibly the contours of these categories of identity by purposefully combining, conflating and straddling these labels.

Doctor Legum - LLD / The African Court on Human and Peoples’ Right (the Court) is the most recent of the three regional Human Rights Bodies. Envisioned by the African Charter on Human and Peoples’ Right, its structures was not planned until the Organisation of African Unity (OAU) promulgated a protocol for its creation in 1998. The Court complements the protective mandate of the African Commission on Human and Peoples’ Rights (‘The Commission’) and the Court has the competence to take final and binding decisions on human rights violations. Unlike its European and inter-American versions where their courts are integral parts of the cardinal instrument of the system ab initio, the establishment of the African Court was merely an afterthought. At the initial, protection of rights rested solely with the Commission upon African justice system which emphasises reconciliation as it is non-confrontational method of settlements of. The Commission is a quasi-judicial body modelled after the United Nations Human Right Committee without binding powers and with only limited functions covering examination of State reports, communications alleging violations and interpreting the Charter at the request of a State, the OAU or any organisation recognised by the OAU. The thesis answers the question whether the adoption of the African Court means that the African model of enforcing human rights has failed or whether having the Court constitute a concession to the triumph of the western model of law enforcement. The imperative of the 30th Ordinary Session of the OAU in 1994 where the creation of an African Court of Human and Peoples’ Rights was viewed as the best way of protecting human rights across the region would be treated. The relevance of such an examination is highlighted by the fact that the African Charter did not make any provision for the establishment of a Court to enforce the rights guaranteed thereunder. If we are to assume that justice by reconciliation has failed and should be replaced by or complimented with justice by adjudication as the primary means of conflict resolution, what guarantees are there that the latter form of justice will not also fail? This thesis therefore will critically evaluate the African Court on Human and Peoples’ Rights and assessed its potential impact on the African human rights system. It will also probe the power of the Court and see whether a clear and mutually reinforcing division of labour between it and the African Commission can be developed to promote and protect human rights on the continent. This research brings to focus an area that requires attention if the African human rights regime is to be effective. It put to test the criticism against the African Charter and the Protocol to the African Charter on the Establishment of an African Court on Human and Peoples’ Rights and also identified the present existing flaws in the African regional system. Furthermore, it ascertained whether or not, given the availability of other options, a regional Court is, in fact, the ideal mechanism for the protection of human rights in Africa.

Historically, the Nuu-chah-nulth People of Vancouver Island passed down knowledge and skills utilizing methods analogous with traditional Indigenous pedagogies around the world. These traditional teaching and assessment methods of the Nuu-chah-nulth have ensured the successful transfer of important physical, mental, cultural and spiritual knowledge over thousands of years. Within these pedagogies, assessment and evaluation is integral and inclusive, achieved through authentic and holistic means. Conversely, contemporary assessment in the post-secondary realm, despite endeavours to integrate formative assessment more frequently, tends toward a summative end result. The historical traditional assessment methods of the Nuu-chah-nulth exemplify holistic values and are illustrated through the concept of heshook-ish-tsawalk, or ‘everything is connected’. This dissertation argues that there are insights to be gleaned from identifying these assessment and evaluation methods, and in bringing them forward into contemporary pedagogy. Through a series of in-depth interviews, the researcher examined the learning and teaching understandings and experiences of several Nuu-chah-nulth Elders and cultural experts. Interviews took place within the homes of the Elders, and care was taken to ensure representation across a wide range of Nuu-chah-nulth territory. Augmenting these interviews, the researcher examined translated recordings of past Nuu-chah-nulth Elders while reflecting on her personal experiences as a Nuu-chah-nulth person. These personal experiences were analyzed through a self-study style examination of her own journey through education, and her recollections of traditional and contemporary assessment practice. Significant themes emerged from the collected data, including the overarching importance of time, relationships, echoing, and demonstration in historical Nuu-chah-nulth assessment. These themes fit naturally within a circular medicine wheel framework, which effectively illuminates the holistic and connected nature of an Indigenous pedagogy. This study concludes that these themes hold significant importance for contemporary assessment practice. / Graduate

Indigenous resistance made Caribbean colonization a slow and violent process in the period of 1580-1690. The Caribbean Indians who rejected colonization became targets for enslavement. Slavers captured indigenous people in raids or through trade within indigenous-dominated territories. I conceptualize this space as "Caribana." Geographically, it stretched from Guiana northward throughout islands of the Lesser Antilles. I focus on the Indigenous captives from Caribana who were enslaved in English and Dutch colonies, namely Barbados, Curaçao, and Suriname. I show how colonists justified enslaving indigenous people in the same manner as they justified the trans-Atlantic African slave trade, despite widespread taboos against the former practice and not the latter. These taboos did not prevent Indian slavery, but they influenced the creation of seventeenth-century histories, government reports, and other material for public and European consumption. Indian slavery has thus been written about, then and now, as a limited phenomenon wherein Indians had limited and specific labor roles (i.e. as fishermen or domestic servants). However, sources such as deeds and tax-rolls show that more Indian slaves than assumed contributed a broad range of skills to plantations economies. English Barbados was exceptionally successful because it was geographically separated from the conflicts that created captives in Caribana, but nevertheless extracted Indian slaves from the region. Meanwhile, colonies abutting Caribana, such as Suriname, faced trade sanctions from neighboring Indians and rebellions if they abused the Indian slave trade. From the 1670s-1690s, Colonial governments limited the means of accessing Indian slaves, but once enslaved, they faced the same restrictive "black codes" that allowed the brutal treatment of them as inheritable chattel.

The purpose of this research is to seek out Indigenous perspectives on literacy in Indigenous Language Revitalization (ILR), and to explore the role of print literacy in ILR in British Columbia. The central research question of this study is: does print literacy play a role in language revitalization? Through qualitative interviews and an extensive literature review, this thesis explores community-based language revitalization initiatives in Indigenous communities, as described by Indigenous language champions and scholars. In international forums, literacy is often discussed in terms of development goals, functionalism, and economic success. However, literacy is “socially and historically situated, fluid, multiple, and power-linked” (McCarty, 2005, p. xviii), and it is inextricably linked to political, historical, and cultural contexts (Grenoble & Whaley, 2005). This study concludes that these contexts are vital to defining the role of literacy in Indigenous communities. Every community has its own historical, political, social, environmental, technological, and philosophical context for language learning, and as such, literacy plays a different role in every community. Furthermore, the role of literacy can be expected to change over time, much like languages shift over time. This research also demonstrates that literacy, situated within Indigenous-controlled education and language initiatives, can contribute to larger goals of decolonization. / Graduate