Essa dissertação procura demonstrar o protagonismo dos indígenas na condução dos povos guarani-missioneiros do Paraguai, após a expulsão dos jesuítas até o início do século XIX. Analisa a apropriação que os indígenas fizeram dos documentos escritos e destaca algumas trajetórias individuais que são reveladas por esses documentos. Primeiro são verificados os livros de controle implantados pela administração espanhola, nos quais os indígenas participavam ajudando na coleta de informações, ao mesmo tempo em que podiam burlar os controles quando não estavam satisfeitos com a situação. Num segundo momento, demonstra como os indígenas manifestaram-se continuamente através da prática letrada para atingir seus objetivos, seja aproximar-se da administração colonial ou participando dos conflitos que ocorriam. Por fim, reflete sobre a atuação dos indígenas na ocupação portuguesa das sete reduções localizadas do lado oriental do Rio Uruguai e a participação deles nos primeiros anos após a aliança com os portugueses. / Essa dissertação procura demonstrar o protagonismo dos indígenas na condução dos povos guarani-missioneiros do Paraguai, após a expulsão dos jesuítas até o início do século XIX. Analisa a apropriação que os indígenas fizeram dos documentos escritos e destaca algumas trajetórias individuais que são reveladas por esses documentos. Primeiro são verificados os livros de controle implantados pela administração espanhola, nos quais os indígenas participavam ajudando na coleta de informações, ao mesmo tempo em que podiam burlar os controles quando não estavam satisfeitos com a situação. Num segundo momento, demonstra como os indígenas manifestaram-se continuamente através da prática letrada para atingir seus objetivos, seja aproximar-se da administração colonial ou participando dos conflitos que ocorriam. Por fim, reflete sobre a atuação dos indígenas na ocupação portuguesa das sete reduções localizadas do lado oriental do Rio Uruguai e a participação deles nos primeiros anos após a aliança com os portugueses.

A dissertação aqui apresentada se dedica a verificar os saberes ameríndios presentes em duas escolas não-indígenas, sendo que foi dedicada atenção especial à escola que atende jovens em situação de vulnerabilidade social e recebe, semanalmente, um grupo de pessoas Kaingang para desenvolver um projeto com a cerâmica. O objetivo do trabalho foi verificar o que muda na concepção que se tem em relação à temática indígena dos alunos, professores e coordenadores em uma escola que tem presença constante de ameríndios. As principais questões que mobilizaram o pensamento foram: O que se modifica na representação de índio dos alunos não-indígenas em uma escola com circulação constante de indígenas? Que identificações os alunos têm acerca dos saberes e práticas indígenas? O convívio com ameríndios suscita o reconhecimento de possíveis ancestralidades indígenas? Há identificação entre a história de vida dos alunos e a dos indígenas? Inicialmente, a pesquisa foi realizada em duas escolas públicas de Ensino Fundamental, através da aplicação de questionários com os alunos, professores e coordenadores, com perguntas pré-formuladas sobre a temática indígena. Ao perceber que os questionários acionavam respostas superficiais e automáticas, mudei a metodologia do trabalho, optando por realizar na segunda etapa da pesquisa oficinas com os alunos de uma das escolas, que têm contato permanente com os Kaingang, mas sem desconsiderar os resultados obtidos com os questionários que foram aplicados e analisados anteriormente. Comecei com uma oficina que propunha a discussão a partir de imagens que mostravam os indígenas em diferentes situações da vida e, na segunda oficina, centralizei uma conversa que teve como base o livro “Meu avô Apolinário: um mergulho no rio da (minha) memória” de Daniel Munduruku. Também observei as oficinas de cerâmica realizadas com os Kaingang. Percebi que a escola Porto Alegre está possibilitando um espaço de interculturalidade, mostrando que é possível aproximar e fazer conviver duas culturas, mantendo uma interação respeitosa, além de possibilitar o reconhecimento da ancestralidade e da valorização dos conhecimentos indígenas. O espaço diferencial que está sendo constituído pela Escola Porto Alegre faz com que sentimentos de exclusão, comuns numa escola que trabalha com jovens em situação de vulnerabilidade social, desapareçam. A presença dos Kaingang torna a escola um lugar de trocas, um espaço onde são livres as identificações e afinidades, onde há admiração pelo outro. Esse é um caminho para pensarmos a escola como um espaço de vivência, construindo um local de conhecimento comum e de compartilhar experiências. / The thesis presented here is dedicated to verify the Amerindians’ knowledge present in two non-Indian schools. Special attention was devoted mainly to the school which serves young people in situation of social vulnerability and receives a weekly ‘Kaingang’ group of people to develop a pottery project. The objective of this study was determining which changes have been happening related to the conceiving that exists related to indigenous theme from students, teachers and administrators in a school which has a constant presence of Amerindians. The main issues captured by my thinking were: What is changed in the representation of the Indian made by the non-indigenous students in a school with constant circulation of indigenous people? What kind of identification students feel about indigenous knowledge and practices? The contact with Amerindians raises the recognition of a possible Indian ancestry? Is there any identification between the student’s lives history and the Indigenous? Initially, the survey was conducted in two public schools at the elementary level through questionnaires for students, teachers and coordinators, with pre-formulated questions about indigenous themes. Realizing that the questionnaires were generating automatic and superficial answers, I changed the methodology of work and chose to perform in the second stage of the research, workshops with students at one school, which has a constant contact with the ‘Kaingang’ tribe representatives, however with no disregard to the results obtained with the questionnaires previously applied and previously analyzed. I started with a workshop with a debate proposed from images showing the Indians in different life situations and in a second workshop, focusing in the conversation based on the book "My grandfather Apollinaris: a dip in the river of (my) memory ", by Daniel Munduruku. Meanwhile, I also paid attention to the pottery workshops held with the ‘Kaingang’ people. I realized that Porto Alegre school is providing an intercultural space, showing that it is possible to happen an approaching and living between two different cultures maintaining a respectful interaction and allowing the recovery of indigenous knowledge and the recognition of ancestry. The unique space which has been created by the Porto Alegre school causes that feelings as exclusion, so common inside those schools working with young people in situations of social vulnerability are minimized. The presence of ‘Kaingang’ people turns that school into an area of exchange, a free space where there are identifications, affinities and appreciation of each other. This is a way of thinking school as a living space, building a place of mutual knowledge and sharing experiences.

In Traditional Navajo Sandpainting and John Dewey's Concept of An Experience I argue that the traditional Navajo sandpainting ceremony and John Dewey's concept of an experience mutually inform each other. By looking at traditional Navajo sandpaintings one can understand the type of experience Dewey is talking about when he talks about an experience. By looking at Dewey's concept of an experience one can understand the kind of experience the Navajo have when they participate in the sandpainting ceremonies. These experiences are deeply embedded in the foundation and meaning of life. Dewey argues that art and life are not separate. The traditional Navajo sandpaintings illustrate this. Life and the aesthetic are interwoven and connected. Beauty is part of our everyday lives and fills it with meaning.

xvi, 307 p. : ill., maps. A print copy of this thesis is available through the UO Libraries. Search the library catalog for the location and call number. / In California, third and fourth grade social science curriculum standards mandate an introduction to Native American life and the impacts of Spanish, Mexican, and "American" colonization on the state's indigenous people. Teachers in the state use museums to supplement this education. Natural history and anthropology museums offer programs for teaching third graders about native pre-contact life, while Missions and regional history museums are charged with telling the story of settlement for the state's fourth graders. Clearly, this fact suggests the centrality of museums and Missions to education in the state. Since only one small tribe on the central coast has federal recognition, non-tribal museums are the only public voice about Indian life. These sites however, rarely address hardships experienced by native people, contributions over the past 150 years, the struggles for sovereignty in their homelands, and a variety of other issues faced by living Indian people. Instead, these sites often portray essentialized homogenous notions of Indiamless which inadvertently contribute to the invisibility of coastal Native peoples. This dissertation analyzes visual museum representations in central coast museums and Missions and the perspectives oflocal Native American community members about how their lives and cultures are portrayed in those museums. Using methods of critical discourse analysis, the dissertation seeks to locate discontinuities between the stories museums tell versus the stories Indian people tell. It addresses these ruptures through a detailed analysis of alternative narratives and then offers suggestions to museum professionals, both in California and elsewhere, for incorporating a stronger native voice in interpretive efforts. / Committee in charge: Dr. Lynn Stephen, Co-chair; Dr. Brian Klopotek, Co-chair; Dr. Jon M. Erlandson; Dr. Shari Huhndorf; Roberta Reyes Cordero

In Latin America, multicultural reforms came in the last three decades in response to regional indigenous empowerment that in turn coincided with processes of neoliberal re-democratization. In Chile, neoliberalization also meant for the indigenous Mapuche dramatic processes of indigenous proletarianization by de-territorialization and a new cycle of resistance and creative deployment of political, economic and cultural agencies bringing forth issues of sustainability, collective well-being, and democracy. Through qualitative methods, this thesis examines how multiple actors are shaping the landscapes of tourism development in south-central Chile. There, tourism practice and discourse in Mapuche rural communities reflect Mapuche responses to a recent phase of policies targeting them under the rubric of "Development with Identity". I demonstrate through three case studies how both these policies and tourism markets are being engaged by Mapuche ethno-entrepreneurial leaders, who at the same time advance agendas of Mapuche re-territorialization through novel re-articulations of livelihoods, place, and identities.

Indigenous peoples as political actors in the Arctic Council is an understudied subject.Indigenous peoples have a unique status as Permanent Participants to the Arctic Council,enabling them to affect the policy-making and decisions made within the Council. There areconcerns, however, to the level of Indigenous peoples’ inclusion. Research shows that theworking relationships between the eight Arctic member states of the Council and thePermanent Participants creates dependency, among other things because the PermanentParticipants rely on funding from the member states. This in turn questions the status of thePermanent Participants, and whether they are included into the Arctic Council as independentpolitical actors. This paper aims to build upon research done by Michaela Louise Coote andMonica Tennberg, researchers whom both have contributed to this field of research.

Doctor of Philosophy / Department of Geography / Marcellus Caldas / One of the critical challenges facing our world today, is managing our intensive use of land to support a growing population, while also ensuring the continued provision of ecosystem services that have supported human civilization thus far. The Great Plains region is representative of this complex global challenge because it supports some of the most productive agriculture in the world, yet is also degraded by land cover change, habitat loss, and nonpoint source pollution from nutrients, sediment, and pesticides. In the absence of regulatory remedies, nonpoint source pollution is typically addressed through voluntary adoption of Best Management Practices (BMPs). However, meaningful reductions in nonpoint source pollutants are too often elusive. This is due to two overarching factors: variable rates of effectiveness based on site-specific, geographic factors; and variable rates of adoption due to social, economic, and policy pressures. Therefore, to address the problem of nonpoint source pollution, we must better understand the interacting physical processes behind nonpoint source pollution, and the cultural processes driving land management choices. The unifying variable between rates of effectiveness and rates of adoption, is land use/land cover (LULC) driven by land management practices. This dissertation seeks to integrate an advanced understanding of the interactions between the physical impacts of LULC on nonpoint source pollution removal in stream riparian zones, with an evaluation of Indigenous cultural frameworks to better inform land management paradigms. This dissertation explores the relationship between fluvial geomorphology, hydrology, and nutrient dynamics in riparian areas of incised stream channels. To add to this understanding, I utilize a transect of nested piezometers to observe riparian zone hydrology under both forested and row-crop land cover along an incised stream, James Creek in northeast Kansas. The investigation of coupled hydrologic/biogeochemical relationships addresses whether precipitation interflow to incised channels is interacting with the soil in such a way that denitrification processes are facilitated, or inhibited. These issues may be better addressed through multiple BMPs and management for whole ecosystems – a view that is contained within the Traditional Ecological Knowledge (TEK) framework. Understanding Indigenous values and land management preferences may provide an alternative cultural framework for valuing native land cover, and help government agencies and NGOs promote increased adoption of BMPs. A greater understanding of these Indigenous cultural frameworks will also help to bridge gaps in understanding between government agencies and Indigenous tribes in questions of resource management. Therefore, this dissertation examines Indigenous governance of natural resources, and historical barriers that have led to the unique situations that exist today. Utilizing mixed-methods research, the overarching goal of this dissertation is to apply advanced understandings of riparian hydrology and water quality function in the Great Plains to best management practice recommendations based on a sound understanding of Indigenous nature-society value systems.

OLIVEIRA, Renata Lopes de. O torém como lugar de memória e espaço de formação na educação escolar diferenciada indígena Tremembé. 2015. 151f. – Dissertação (Mestrado) – Universidade Federal do Ceará, Programa de Pós-graduação em Educação Brasileira, Fortaleza (CE), 2015. / Submitted by Márcia Araújo (marcia_m_bezerra@yahoo.com.br) on 2016-04-27T16:45:46Z No. of bitstreams: 1 2015_dis_rloliveira.pdf: 3369531 bytes, checksum: 562a400d3b8b81ed6622596287e542ae (MD5) / Approved for entry into archive by Márcia Araújo (marcia_m_bezerra@yahoo.com.br) on 2016-05-04T11:29:06Z (GMT) No. of bitstreams: 1 2015_dis_rloliveira.pdf: 3369531 bytes, checksum: 562a400d3b8b81ed6622596287e542ae (MD5) / Made available in DSpace on 2016-05-04T11:29:06Z (GMT). No. of bitstreams: 1 2015_dis_rloliveira.pdf: 3369531 bytes, checksum: 562a400d3b8b81ed6622596287e542ae (MD5) Previous issue date: 2015 / The Torém is an ancient circle dance performed by the Tremembé indigenous population of the town of Almofala, Itarema/Ceará. In this research we seek to identify how the Torém is part of the everyday school life of Indigenous School Maria Venância. The idea was to investigate the contributions of Torém as pedagogical practice and as thematic study to strengthen the cultural uniqueness of the Tremembé people, considering the references of colonialism / descolonialim. To do this, we use the methodological references of ethnography. In this trajectory, we observe the moments devoted to the Torem in school with elementary school students. We participated in the disciplines "Torém and Spirituality Tremembé" in high school, and " Torém: Science, Philosophy and Spirituality Tremembé" in higher education,and we conducted narrative interviews, to know which meanings are attributed to dance Torém by teachers. Currently, We found that the Torém, beyond a social practice, is also a pedagogical practice and a discipline of the curriculum of the School Differentiated Indigenous Tremembé Education. The Torém as pedagogical practice in EEDITE, serves to teach children the corner and the dance of this ritual. As a curricular discipline Torém favors the recognition and appreciation of Tremembé culture, it allows discuss topics such as politics, spirituality, leisure. / O Torém é uma dança de roda ancestral realizada pela população indígena Tremembé da localidade de Almofala, distrito de Itarema no Ceará. Nesta pesquisa buscamos identificar como o Torém faz parte do cotidiano escolar da Escola Indígena Maria Venância. A ideia foi verificar os contributos da inserção do Torém como prática pedagógica e temática de estudo para o fortalecimento da singularidade cultural do povo Tremembé, considerando os referenciais da colonialidade/descolonialidade. Para tal, nos utilizamos dos referenciais metodológicos da etnografia. Nesse percurso acompanhamos os momentos dedicados à realização do Torém na Escola com os alunos do ensino fundamental. Participamos das disciplinas “Torém e Espiritualidade Tremembé”, no ensino médio, e “Torém: Ciência, Filosofia e Espiritualidade Tremembé”, no ensino superior, e realizamos entrevistas do tipo narrativa, com a finalidade de compreender o significado que os professores atribuem à dança do Torém. Verificamos que, atualmente, o Torém além de prática social se configura como prática pedagógica e disciplina da matriz curricular da Educação Escolar Diferenciada Indígena Tremembé. O Torém, como pratica pedagógica na EEDITE, tem a função de ensinar as crianças o canto e a dança desse ritual. Como disciplina curricular o Torém favorece o reconhecimento e a valorização da cultura Tremembé, pois possibilita discutir temas como política, espiritualidade, lazer.

O objetivo deste trabalho é desvelar as contradições inerentes às políticas ou ações que preconizam o artesanato enquanto meio de sobrevivência nas comunidades indígenas Mbyá-Guarani no estado do Rio Grande do Sul (RS). A atividade artesanal integra programas de inclusão social na condição de solução para a geração de renda e preservação identitária dessas comunidades. Entretanto, oculta uma estratégia que procrastina o enfrentamento do problema da concessão e demarcação das terras indígenas. O consenso social formado em torno dessa política fragiliza a luta pela terra por parte dos povos originários, e o incentivo ao artesanato acaba por desviar as atenções dessa questão crítica. Ainda assim, o artesanato indígena é uma alternativa legítima para a preservação de modos de fazer e formas de organização autóctones que definem padrões de interação social autônomos. É, portanto, uma atividade capaz de manter vivos os sistemas societais específicos de cada etnia indígena. Mas, em contraponto a esse consenso, formula-se a hipótese de que tal política impede o fortalecimento de uma agenda pública realmente efetiva no que diz respeito ao cumprimento da legislação que determina a demarcação e registro das terras indígenas. Para viver em acordo com seus modos tradicionais, as comunidades indígenas precisam dispor de amplos espaços naturais preservados. E isso não é contemplado quando ocorrem assentamentos em áreas de tamanho diminuto e pobres em recursos naturais. Trata-se, pois, da defesa de um posicionamento que confronta tanto a política indigenista quanto a pesquisa em administração no Brasil, que têm se pautado por doutrinas que não oferecem respostas a questões como essas. A filosofia positivista, que propunha a conversão do indígena tido como selvagem em cidadão civilizado, integrado à sociedade, foi dominante em praticamente toda a história da política indigenista brasileira, e seus resquícios ainda se fazem presentes. O paradigma sistêmico-estrutural funcionalista, por outro lado, tem constituído a ortodoxia nos estudos em administração no Brasil e tanto o questionamento de seus pressupostos quanto a busca por outras formas organizativas têm sido feitos de modo fragmentado. Por fim, compreende-se que a questão indígena, pela carga de interesses, preconceitos e toda sorte de equívocos que a cercam, torna-se um meio privilegiado para que se explore a crítica nos estudos organizacionais. Uma crítica que se propõe a desvelar a aparência de que se estaria diante de políticas transformadoras quando, de fato, permanecem incontestes os mecanismos fundamentais da exploração capitalista. Ainda que imersos no discurso positivo do respeito e da valorização da diversidade. / The goal of this Thesis is to address the contradictions contained in the policies, and the actions that uses handicrafts as a means of survival in indigenous communities Mbyá-Guarani in the State of Rio Grande do Sul (Brazil). Handicraft activities are part of social inclusion programs as a solution for generating income and preserving the identity of these communities. However, it cloaks a strategy which defers addressing the problem of the allocation and demarcation of indigenous lands. The social consensus formed around this policy weakens the struggle for land of the indigenous peoples. It is argued that incentives to engage in handicrafts serve to deflect attention from this critical issue. Nonetheless, handicrafts represent a legitimate alternative for preserving indigenous ways of operating and forms of organization that define independent patterns of social interaction. It is, therefore, an activity capable of maintaining the specific societal systems of each indigenous ethnic group. However, in opposition to this consensus, it is defended the hypothesis that this policy prevents the strengthening of a truly effective public agenda with regard to the enforcement of legislation which determines the demarcation and registration of indigenous lands. To live according to their traditional ways, indigenous communities need to have preserved natural areas. And this is not taken into account when settlements occur in small areas that are poor in natural resources. This position challenges both the indigenous policy and management research in Brazil, which have been based on doctrines that do not provide answers to these questions. The positivist philosophy, which proposed the conversion of the Indians, held as savages, into civilized citizens, integrated into society, has predominated virtually the entire history of Brazil's indigenous policy and its remnants are still present today. The systemic-structural functionalist paradigm, on the other hand, has constituted the orthodoxy of management studies in Brazil and both the questioning of its assumptions as well as the search for other organizational forms have been conducted in piecemeal fashion. Lastly, it is understood that the indigenous issue, given the weight of interests, prejudices and all the misconceptions surrounding it, has become a prime means to critically explore these organizational studies. A criticism which, in this Thesis, endeavors to lay bare the appearance that we are dealing with transformational policies, when, in fact, the underlying mechanisms of capitalist exploitation remain unchallenged. Though immersed in positive discourse about respect and valuing diversity.

This dissertation considers the ethical and methodological challenges that the transformative movements of Indigenous resurgence present to political theory scholarship’s ways of telling, giving accounts of and accounting for, Indigenous politics. It takes experiences of the grassroots mobilizations of Idle No More in the winter of 2012-13, deemed a flashpoint political event and perceivable as an appearance of resurgence in Canada’s settler-dominated public spaces, as impetus to confront these challenges. It describes the discursive and epistemological reorientations advocated by Indigenous theorists and activists on resurgence, away from external recognition and toward regeneration of traditional and decolonial lifeways and intellectual systems. This involves refusals of demands for the disclosure and intelligibility of Indigenous knowledges, practices and stories in these refigurative processes. It suggests these reorientations highlight and also disrupt a pervasive colonial drive to classificatory apprehensions of Indigenous peoples that deny their inherent rights and powers of self-determination and attempt their capture and reformation into governable subjects; meeting structural exigencies of settler-colonial dispossession and domination. It argues that addressing how political theory scholarship might capitulate to and reproduce this colonial apprehensiveness is a necessary critical project, but more so is articulating substantively how it might instead model resurgence’s reorientations. Resources to describe, analytically link and recount political action in these ways, balancing imperatives to theorize and tell with its risks and uncertainties, can be found in Indigenous storytelling principles, whose patterns can be aligned with certain sublimated threads in Euro-Western thought. This dissertation engages and begins to contribute to both endeavors. / Graduate / 2019-12-06