The purpose of this thesis is to gain a greater understanding of Aboriginal world views and determine their implications for the education of Aboriginal adults. Aboriginal world views are the fundamental assumptions or deep structures which form the basis of Aboriginal cultures. World views are mediated and expressed through language, dance, art, and religion. In this research I chose to gain; a greater understanding of Aboriginal world views by, interviewing the Aboriginal staff and students of the Prince George Native Friendship Centre.<p>I began the fieldwork for this ethnographic study in June of 1992 by interviewing the staff and students of Project Refocus, by taking part in two classes with the students of the Start Program, and by entering into conversations with individual staff members from a variety of programs. Four of the participants in these interviews: became key respondents who acted as editors of my written work and guides for my ongoing investigation. I built upon the knowledge gained in our conversations by reading the' literature pertaining to Aboriginal world views. This knowledge was further supplemented by my participation in such Aboriginal ceremonies as the sweatlodge and the pipe ceremony. Personal narrative is entwined with academic discourse throughout the thesis in order to reflect the manner in which I gained a greater understanding of Aboriginal world views.<p>Examination of the interview transcripts revealed two themes common to the world views of the Aboriginal participants. The first theme, harmonious relationships, demonstrates the value these participants place on living in harmony with the other human and non-human entities who inhabit the world. Recognizing that all entities are important to the continuation of life, the participants in this research work to enhance and preserve their relationships with their human and non-human cousins. The second theme, spirituality, refers to many participants' belief that all aspects of the natural world possess, spiritual characteristics. The spiritual dimensions of nature link human and non-human together in kinship, and lead to greater knowledge and understanding.<p>Having examined the two themes of harmonious relationships and spirituality, I go on to discuss their implications for the education of Aboriginal adults. Foremost among these is that knowledge has a social purpose; it is not acquired for personal gain but is to be used for the benefit of the human and non-human community. Second, Aboriginal peoples consider that the relationship between educator and learner lies at the heart of the educative process in contrast to Euro-Canadian education which stresses the transmission of skills and knowledge. Third, education does not interrupt the harmonious interrelationships found in nature. Finally, approaches to the education of Aboriginal adults should incorporate their spiritual understandings, for their knowledge and wisdom are spiritually inspired.

The purpose of this thesis is to gain a greater understanding of Aboriginal world views and determine their implications for the education of Aboriginal adults. Aboriginal world views are the fundamental assumptions or deep structures which form the basis of Aboriginal cultures. World views are mediated and expressed through language, dance, art, and religion. In this research I chose to gain; a greater understanding of Aboriginal world views by, interviewing the Aboriginal staff and students of the Prince George Native Friendship Centre.<p>I began the fieldwork for this ethnographic study in June of 1992 by interviewing the staff and students of Project Refocus, by taking part in two classes with the students of the Start Program, and by entering into conversations with individual staff members from a variety of programs. Four of the participants in these interviews: became key respondents who acted as editors of my written work and guides for my ongoing investigation. I built upon the knowledge gained in our conversations by reading the' literature pertaining to Aboriginal world views. This knowledge was further supplemented by my participation in such Aboriginal ceremonies as the sweatlodge and the pipe ceremony. Personal narrative is entwined with academic discourse throughout the thesis in order to reflect the manner in which I gained a greater understanding of Aboriginal world views.<p>Examination of the interview transcripts revealed two themes common to the world views of the Aboriginal participants. The first theme, harmonious relationships, demonstrates the value these participants place on living in harmony with the other human and non-human entities who inhabit the world. Recognizing that all entities are important to the continuation of life, the participants in this research work to enhance and preserve their relationships with their human and non-human cousins. The second theme, spirituality, refers to many participants' belief that all aspects of the natural world possess, spiritual characteristics. The spiritual dimensions of nature link human and non-human together in kinship, and lead to greater knowledge and understanding.<p>Having examined the two themes of harmonious relationships and spirituality, I go on to discuss their implications for the education of Aboriginal adults. Foremost among these is that knowledge has a social purpose; it is not acquired for personal gain but is to be used for the benefit of the human and non-human community. Second, Aboriginal peoples consider that the relationship between educator and learner lies at the heart of the educative process in contrast to Euro-Canadian education which stresses the transmission of skills and knowledge. Third, education does not interrupt the harmonious interrelationships found in nature. Finally, approaches to the education of Aboriginal adults should incorporate their spiritual understandings, for their knowledge and wisdom are spiritually inspired.

Historically, research on Aboriginal education issues has ignored the needs of Aboriginal people and disempowered the Aboriginal community. This thesis seeks to offer a corrective to that trend. <p> The intent of the thesis research was to establish a process for conducting educational research with one Aboriginal community - the Dakota People of Wahpeton which would enable this community to have a legitimate voice and control over future research that will be conducted on their behalf. A methodology called community-Based Participatory Research (CBPR) was utilized because it provided the means for community input and direction. Through the use of CBPR, collaborative relationships were established with 20 Dakota People of Wahpeton, who were identified as the research participants. The interview was used as the primary research method. <p> The thesis discusses how the conflict between two cultural world views - the Aboriginal view of the Dakota, Nakota, and Lakota People, generally referred to as "Sioux", and the contemporary Western view - was resolved within the process of implementing the Community-Based Participatory Research methodology. This resolution of differences was accomplished by bridging, then mirroring, the methodologies and ways of gaining knowledge unique to these two respective cultural world views. Additionally, theoretical and practical suggestions are offered so that the thesis might serve as a model for Dakota-Nakota-Lakota Community-Based Participatory Research in the future. <p> In keeping with Community-Based Participatory Research, the voice of the people will be emphasized in this thesis, through extensive use of quotes. Furthermore, the voice of the researcher will be clearly identified so that he may be held accountable for his input.

Historically, research on Aboriginal education issues has ignored the needs of Aboriginal people and disempowered the Aboriginal community. This thesis seeks to offer a corrective to that trend. <p> The intent of the thesis research was to establish a process for conducting educational research with one Aboriginal community - the Dakota People of Wahpeton which would enable this community to have a legitimate voice and control over future research that will be conducted on their behalf. A methodology called community-Based Participatory Research (CBPR) was utilized because it provided the means for community input and direction. Through the use of CBPR, collaborative relationships were established with 20 Dakota People of Wahpeton, who were identified as the research participants. The interview was used as the primary research method. <p> The thesis discusses how the conflict between two cultural world views - the Aboriginal view of the Dakota, Nakota, and Lakota People, generally referred to as "Sioux", and the contemporary Western view - was resolved within the process of implementing the Community-Based Participatory Research methodology. This resolution of differences was accomplished by bridging, then mirroring, the methodologies and ways of gaining knowledge unique to these two respective cultural world views. Additionally, theoretical and practical suggestions are offered so that the thesis might serve as a model for Dakota-Nakota-Lakota Community-Based Participatory Research in the future. <p> In keeping with Community-Based Participatory Research, the voice of the people will be emphasized in this thesis, through extensive use of quotes. Furthermore, the voice of the researcher will be clearly identified so that he may be held accountable for his input.

Historically, research on Aboriginal education issues has ignored the needs of Aboriginal people and disempowered the Aboriginal community. This thesis seeks to offer a corrective to that trend. The intent of the thesis research was to establish a process for conducting educational research with one Aboriginal community - the Dakota People of Wahpeton which would enable this community to have a legitimate voice and control over future research that will be conducted on their behalf. A methodology called community-Based Participatory Research (CBPR) was utilized because it provided the means for community input and direction. Through the use of CBPR, collaborative relationships were established with 20 Dakota People of Wahpeton, who were identified as the research participants. The interview was used as the primary research method. The thesis discusses how the conflict between two cultural world views - the Aboriginal view of the Dakota, Nakota, and Lakota People, generally referred to as "Sioux", and the contemporary Western view - was resolved within the process of implementing the Community-Based Participatory Research methodology. This resolution of differences was accomplished by bridging, then mirroring, the methodologies and ways of gaining knowledge unique to these two respective cultural world views. Additionally, theoretical and practical suggestions are offered so that the thesis might serve as a model for Dakota-Nakota-Lakota Community-Based Participatory Research in the future. In keeping with Community-Based Participatory Research, the voice of the people will be emphasized in this thesis, through extensive use of quotes. Furthermore, the voice of the researcher will be clearly identified so that he may be held accountable for his input.