Cette recherche doctorale porte sur les pratiques des formateurs d’enseignants dans le cadre de la formation initiale autochtone de l’État de Michoacán, au Mexique. Elle entend décrire, analyser et faire comprendre comment les écoles normales indigènes, par l’entremise de leurs programmes et pratiques pédagogiques, préparent actuellement les futurs enseignants autochtones à faire face à la diversité culturelle de la population scolaire. En étudiant plus particulièrement le cas de l’École Normale Indigène de l’État de Michoacán, au Mexique, nous avons centré notre attention sur la pratique des formateurs des enseignants autochtones. Nous avons émis l’hypothèse que la pratique enseignante autochtone se réalise dans un contexte de tensions non résolues, de dilemmes et de difficultés, non seulement en raison de la formation des enseignants autochtones et des ressources méthodologiques et matérielles sur lesquelles ils s’appuient, mais aussi en raison de leur rôle d’intermédiaires culturels entre les besoins et les aspirations des communautés autochtones et les politiques officielles des programmes d’études fédéraux et étatiques. Notre recherche s’appuie sur la méthodologie qualitative ainsi que sur l’analyse de la diversité culturelle tout en tenant compte de l’approche théorique de l’interculturalité critique et décolonisatrice. Les résultats auxquels cette recherche est parvenue confirment que, même si les formateurs d’enseignants autochtones ont conscience du rôle d’intermédiaire culturel qu’on leur fait jouer, ils ne disposent pas de moyens tant théoriques que pratiques et pédagogiques pour surmonter cette mission. Les données recueillies nous ont permis de faire apparaître comment ces contradictions provoquent en eux une sorte de scission intérieure difficile à franchir entre leurs valeurs et traditions provenant de leurs communautés; comme si en étant des formateurs d’enseignants et en se pliant au rôle que l’école leur fait jouer, ils tendaient à devenir « autres », partagés entre deux cultures aux valeurs et références différentes, voire antagoniques, en trouvant pour s’en sortir dans leurs pratiques d’enseignement des stratégies pédagogiques individuelles ou des solutions empiriques et ponctuelles. Sur la base de tels constats, cette recherche s’emploie à contre-proposer, en guise d’esquisses de pistes de solutions pratiques, une nouvelle définition du formateur enseignant, c’est-à-dire d’un formateur qui soit capable de retrouver le sens profond de ce que peut être « un enseignant » dans son appréhension la plus large et la plus noble : plus qu’un technicien de la pédagogie, plus qu’un spécialiste de compétences didactiques données, plus qu’un opérateur de prescriptions institutionnelles, il devrait d’abord et avant tout être considéré comme un « passeur de savoirs » : des savoirs théoriques et pratiques complexes; des savoirs enracinés dans le passé, mais aussi en lien avec les savoirs contemporains. / This doctoral research focuses on the practices of teacher educators in the context of indigenous initial training in Michoacán State, Mexico. It aims to describe, analyse and promote understanding of how indigenous teacher training colleges, through their curricula and pedagogical practices, are currently preparing future indigenous teachers to deal with the cultural diversity of the school population. In studying the case of the Indigenous Teacher Training College in Michoacán State, Mexico, we focused our attention on the practice of indigenous teacher trainers. We have hypothesized that Aboriginal teaching practice occurs in a context of unresolved tensions, dilemmas and difficulties, not only because of the training of Aboriginal teachers and the methodological and material resources on which they rely, but also because of their role as cultural intermediaries between the needs and aspirations of Aboriginal communities and the formal policies of federal and state curricula. Our research is based on qualitative methodology as well as on the analysis of cultural diversity using the theoretical approach of critical and decolonizing interculturality. The results of this research confirm that, even though indigenous teacher educators are aware of their role as cultural intermediaries, they do not have the theoretical, practical and pedagogical means to overcome this mision. The data collected allowed us to reveal how these contradictions provoke in them a kind of inner division that is difficult to overcome between their values and traditions from their communities; as if by being teacher trainers and bending to the role that the school makes them play, they tended to become "other", to be finally shared between two cultures with different, even antagonistic values and references, finding only individual pedagogical strategies or empirical and ad hoc solutions to get by in their teaching practices. On the basis of such findings, this research seeks to counter-propose, as outlines of practical solutions, a new definition of the teacher trainer i.e. a trainer who is capable of rediscovering the profound meaning of what "a teacher" can mean in his broadest and most noble understanding: more than a pedagogical technician, more than a specialist in skills, more than an operator of institutional prescriptions, it should first and foremost be considered as a "knowledge broker": complex theoretical and practical knowledge; knowledge rooted in the past, but also in relation to contemporary knowledge.

La langue est en partie responsable de la perpétuation de la violence sexuelle. Alors que la théorie féministe semble l'alliée naturelle de cette étude, la relation binaire mise au premier plan dans la théorie féministe du traumatisme - en renommant la victime de viol en survivante de viol, par exemple - a gardé son oppression plus ou moins intacte. Mon approche est de m'éloigner du cadre strict de la théorie féministe pour comprendre pleinement la violence sexuelle et sa place dans l'histoire ainsi que son impact sur une femme qui a vécu le crime. En m'appuyant sur les théories de la (dé)colonisation pour analyser les récits de viol, je trouve des parallèles dans les deux actes d'oppression ainsi que dans les modes d'émancipation. Le potentiel ici est d'établir une nouvelle méthodologie qui permettra de recadrer l'analyse littéraire et de décoloniser la politique, la langue et la pédagogie du «monde réel» du viol, c'est-à-dire de montrer l'impact de la suppression, de l'ignorance ou de la négligence du viol comme problème sociopolitique central et structurel. Le corpus de cette thèse se compose de quatre récits littéraires, dont deux sont (semi)-autobiographiques: Cereus Blooms at Night, par Shani Mootoo; Memories of the Future, par Siri Hustvedt; The Apology, par Eve Ensler; et, In My Own Moccasins: A Memoir of Resilience, par Helen Knott. / Language is partially to blame for the perpetuation of sexual violence. While feminist theory would seem the natural ally to this study, the binary relationship foregrounded in feminist trauma theory—in renaming the rape victim as rape survivor, for example—has been kept her oppression more or less intact. My approach is to move away from the strict framework of feminist theory so as to fully understand sexual violence and its place in history as well as its impact on a woman who has experience the crime. In drawing upon theories of (de)colonization to analyze rape narratives, I find parallels in both oppressive acts as well is in modes of emancipation. The potential here is to establish a new methodology that will enable to reframe literary analysis, and to decolonize the “real-world” politics, language, and pedagogy of rape, that is, to show the impact of deleting, overlooking or neglecting rape as a central, structural sociopolitical problem. The Corpus of this dissertation consists of four literary narratives, two of which are (semi)-autobiographical: Cereus Blooms at Night, by Shani Mootoo; Memories of the Future, by Siri Hustvedt; The Apology, by Eve Ensler; and, In My Own Moccasins: A Memoir of Resilience, by Helen Knott.

No description available.

To increase equity and inclusion for underserved and excluded Indigenous students, we must make efforts to mitigate the unique barriers they face. As their knowledge systems have been historically excluded and erased in Western science, we begin by reviewing the literature on the inclusion of Traditional Ecological Knowledge (TEK) in biology education and describe best practices. Next, to better understand how Native Hawaiian and other Pacific Islander (NHPI) students integrate into the scientific community, we used Social Influence Theory as a framework to measure NHPI student science identity, self-efficacy, alignment with science values, and belonging. We also investigated how students feel their ethnic and science identities interact. We found that NHPI students do not significantly differ from non-NHPI students in these measures of integration, and that NHPI students are varied in how they perceive their ethnic and science identities interact. Some students experience conflict between the two identities, while others view the two as having a strengthening relationship. Next, we describe a lesson plan created to include Hawaiian TEK in a biology class using best practices described in the literature. This is followed by an empirical study on how students were impacted by this lesson. We measured student integration into the science community using science identity, self-efficacy, alignment with science values, and belonging. We found no significant differences between NHPI and non-NHPI students. We also looked at student participation, and found that all students participated more on intervention days involving TEK and other ways of knowing than on non-intervention days. Finally, we describe qualitative findings on how students were impacted by the TEK interventions. We found students were predominantly positively impacted by the inclusion of TEK and discuss future adjustments that could be made using their recommendations. The last chapter describes how we used remote sensing to investigate land cover in a fenced and unfenced region of the Koʻolau Mountains on the island of Oahu. After mapping the biodiversity hotspot Management Unit of Koloa, we found that there is slighlty more bare ground, grass, and bare ground/low vegetation mix in fenced, and thereby ungulate-free areas, than those that were unfenced and had ungulates. Implications of these findings and suggestions for future research are discussed.

No description available.

The research project upon which this dissertation is based focused on enhancing understandings of the nature of current First Nations/non-Aboriginal relations in environmental management. The project was undertaken as a collaborative initiative by the author, a non-Aboriginal doctoral researcher, in partnership with Walpole Island First Nation. The research served as an opportunity for co-producing knowledge on this subject across cultures and worldviews, and as an effort to build towards our shared aspiration of learning how distinct, yet inextricably linked, First Nations/non-Aboriginal understandings, approaches and worldviews can come together within a context of mutual respect and mutual benefit. The purpose of the research was to investigate the existence and types of issues leading to First Nations/non-Aboriginal tensions in environmental management, to analyze and unpack underlying causes of challenges identified via the research, and to construct avenues for relationship improvement. The research project was grounded in a specific investigation into relations in species at risk conservation and recovery in southern Ontario, Canada. The resulting dissertation is structured around three primary focal areas: 1) investigating and exposing colonial influences at play in Canada’s Species at Risk Act, and offering a new model for co-governance in this arena and beyond; 2) investigating relations surrounding efforts towards traditional ecological knowledge (TEK) transfer in species at risk work, with a focus on exploring issues identified in relation to intellectual imperialism; and 3) introducing and characterizing an original, reconceptualized approach to First Nations/non-Aboriginal relationships in academic research; this approach focused on ways in which investigatory practice can become a means of working towards broader reconciliation goals. Research findings from this dissertation indicate that colonial factors, often unevenly visible to actors involved in environmental management and research, continue to strongly affect the potential for positive, productive First Nations/non-Aboriginal relations in these spheres - including within the species at risk conservation and recovery arena examined here. Project results provide insight into the nature of the factors influencing relationships, as well as potential avenues for addressing the vitality of colonialism in contemporary relations and overcoming the influences on First Nations and on First Nations/non-Aboriginal relationships.

This study investigates two central research problems. These are: What are the healing practices of Aeta women? What are the implications of the healing practices of Aeta women in the academic discourse? This inquiry is important for the following reasons: (a) it focuses a reconsidered gaze and empirical lens on the healing practices of Aeta women healers as well as the lessons, insights and perspectives which may have been previously missed; (b) my research attempts not to be 'neutral' but instead be an exercise in participatory action research and as such hopefully brings a new space of decolonization by documenting Aeta women healers’ contributions in the political and academic arena; and (c) it is an original contribution to postcolonial, anti-colonial and Indigenous feminist theories particularly through its demonstration the utility of these theories in understanding the health of Indigenous peoples and global health. There are 12 Aeta women healers who participated in the Talking Circle. This study is significant in grounding both the theory and the methodology while comparatively evaluating claims calibrated against the benchmark of the actual narratives of Aeta women healers. These evaluations subsequently categorized my findings into three themes: namely, identity, agency and representation. This work is also important in illustrating the Indigenous communities’ commonalities on resistance, accommodation, evolution and devolution of social institutions and leadership through empirical example. The work also sheds light on how the members of our Circle and their communities’ experiences with outsider intrusion and imposed changes intentionally structured to dominate them as Indigenous people altered our participants and their communities. Though the reactions of the Aeta were and are unique in this adaptive process they join a growing comparative scholarly discussion on how contexts for colonization were the same or different. This thesis therefore joins a growing comparative educational literature on the contextual variations among global experiences with colonization. This is important since Indigenous Peoples' experiences are almost always portrayed as unique or “exotic”. I can now understand through comparison that many of the processes from military to pedagogical impositions bore striking similarities across various colonial, geographical and cultural locations.

The research project upon which this dissertation is based focused on enhancing understandings of the nature of current First Nations/non-Aboriginal relations in environmental management. The project was undertaken as a collaborative initiative by the author, a non-Aboriginal doctoral researcher, in partnership with Walpole Island First Nation. The research served as an opportunity for co-producing knowledge on this subject across cultures and worldviews, and as an effort to build towards our shared aspiration of learning how distinct, yet inextricably linked, First Nations/non-Aboriginal understandings, approaches and worldviews can come together within a context of mutual respect and mutual benefit. The purpose of the research was to investigate the existence and types of issues leading to First Nations/non-Aboriginal tensions in environmental management, to analyze and unpack underlying causes of challenges identified via the research, and to construct avenues for relationship improvement. The research project was grounded in a specific investigation into relations in species at risk conservation and recovery in southern Ontario, Canada. The resulting dissertation is structured around three primary focal areas: 1) investigating and exposing colonial influences at play in Canada’s Species at Risk Act, and offering a new model for co-governance in this arena and beyond; 2) investigating relations surrounding efforts towards traditional ecological knowledge (TEK) transfer in species at risk work, with a focus on exploring issues identified in relation to intellectual imperialism; and 3) introducing and characterizing an original, reconceptualized approach to First Nations/non-Aboriginal relationships in academic research; this approach focused on ways in which investigatory practice can become a means of working towards broader reconciliation goals. Research findings from this dissertation indicate that colonial factors, often unevenly visible to actors involved in environmental management and research, continue to strongly affect the potential for positive, productive First Nations/non-Aboriginal relations in these spheres - including within the species at risk conservation and recovery arena examined here. Project results provide insight into the nature of the factors influencing relationships, as well as potential avenues for addressing the vitality of colonialism in contemporary relations and overcoming the influences on First Nations and on First Nations/non-Aboriginal relationships.

This study investigates two central research problems. These are: What are the healing practices of Aeta women? What are the implications of the healing practices of Aeta women in the academic discourse? This inquiry is important for the following reasons: (a) it focuses a reconsidered gaze and empirical lens on the healing practices of Aeta women healers as well as the lessons, insights and perspectives which may have been previously missed; (b) my research attempts not to be 'neutral' but instead be an exercise in participatory action research and as such hopefully brings a new space of decolonization by documenting Aeta women healers’ contributions in the political and academic arena; and (c) it is an original contribution to postcolonial, anti-colonial and Indigenous feminist theories particularly through its demonstration the utility of these theories in understanding the health of Indigenous peoples and global health. There are 12 Aeta women healers who participated in the Talking Circle. This study is significant in grounding both the theory and the methodology while comparatively evaluating claims calibrated against the benchmark of the actual narratives of Aeta women healers. These evaluations subsequently categorized my findings into three themes: namely, identity, agency and representation. This work is also important in illustrating the Indigenous communities’ commonalities on resistance, accommodation, evolution and devolution of social institutions and leadership through empirical example. The work also sheds light on how the members of our Circle and their communities’ experiences with outsider intrusion and imposed changes intentionally structured to dominate them as Indigenous people altered our participants and their communities. Though the reactions of the Aeta were and are unique in this adaptive process they join a growing comparative scholarly discussion on how contexts for colonization were the same or different. This thesis therefore joins a growing comparative educational literature on the contextual variations among global experiences with colonization. This is important since Indigenous Peoples' experiences are almost always portrayed as unique or “exotic”. I can now understand through comparison that many of the processes from military to pedagogical impositions bore striking similarities across various colonial, geographical and cultural locations.

British Columbia (BC) is becoming increasingly diverse, so I began this research in an effort to understand the practices of other teachers across BC regarding the inclusion of musics that reflect the cultural diversity of their students. With the introduction of a new curriculum in BC beginning in 2015, music educators across the province can now meaningfully include musics that embrace the cultural diversity of their students. Additionally, Indigenous musics, worldviews, and teachings have their own elevated position as part of the new curriculum and are no longer grouped together with other musics as part of musics from a variety of cultural and social contexts. Thus, I surveyed BC music teachers to understand their current practices, experiences, and attitudes using a mixed-methods questionnaire using both open- and closed-ended questions. Decolonization and historical, philosophical, and theoretical supports for non-Western music education are the frameworks for this research. I distributed my questionnaire via the BC Music Educators’ Association listserve and conference, and I received eighty valid responses (N = 80). I discovered that 68% of participants currently utilize non-Western musics (nWM) in their own practices and of the 32% of participants who do not include nWM, 42% have used nWM in the past. Educators reported many benefits that they experienced through the inclusion of nWM, but they also reported some difficulties or barriers. Therefore, I will share the results of this exploration of the current practices, experiences, and attitudes of music educators in BC. / Graduate