Thesis (M.S.)--Oregon State College, 1941. / Typescript. Includes bibliographical references (leaves 85-87). Also available online.

Thesis (Ph. D.)--University of Washington, 1981. / Vita. Bibliography: leaves [216]-225.

Founded in 1932, the Department of Painting and Design, or “Studio,” at the Santa Fe Indian School was the first official, government-run boarding school program to promote pictorial paintings based exclusively North American Indian arts and culture. It was yet another program designed to bring about the assimilation of Indians into the economy and society of American, but progressive influences had introduced a change in orientation to Indian Policy by the beginning of the 1930s; instead of demeaning Indian cultures by demanding cultural assimilation, a beneficent stance was adopted that promoted them and their assimilation as American Indians into the ethnic diversity of society. As the Studio experience unfolded, it became a unique art world in which Indian artist-students from various cultures and non-Indian educators and patrons engaged in a cross-cultural effort to carry forward ancient Indian decorative arts to shape what became know as traditional modern American Indian painting. But the Studio also became a forum in which its young artists engaged in a cross-cultural search for an American art and identity with their non-Indian educators and patrons. As such, the Studio is a unique social microcosm for studying the nature and formation of the modern American identity of both its young Indian artists and of it non-Indian progenitors. This v study will examine the personal and collective identities that arose through this cross- cultural interaction during the formative years of the Studio – the tenure of its first “guide,” Dorothy Dunn, from 1932-1937. In order to gain a fuller understanding of the concept of identity formation, individual members of that art world are prominently portrayed against the background of BIA education policies concerning indigenous arts and the Studio’s unique historical position in that regard. A selection of 150 Studio paintings is examined to detect ways in which the artist-students chose to depict themselves and their cultures, i.e., their identities. And on that score, the Studio artist- students expressed themselves and their cultures, however marginal they were then and now to American society, and they shared with the non-Indians a new understanding of how they both were Americans. / text

Thesis (M.A. in history)--Washington State University, May 2010. / Title from PDF title page (viewed on July 19, 2010). "Department of History." Includes bibliographical references (p. 174-179).

Repeated inquiries and statements are made about the number of American Indian students who drop out or are pushed out of school. The Waxes noted that while drop-out rates are difficult to calculate because of a shifting population and absence of centralized, accurate records, current figures indicate that about one-half of those who enter the primary grades drop out before entering high school. Furthermore, only about a third of those entering school actually graduate. A study of Pima and Papago schools revealed much the same trends. Seven percent of the children ages six to eighteen are not enrolled in any school. The researchers estimated a drop-out rate of twenty percent for the teenage group. This was compared to a three and one-half percent drop-out rate for high schools in the surrounding areas. It was also noted that those Indian children who were in school were very likely to be behind their grade placement. The primary purpose of this study is to examine the Chemawa Indian School drop-out rate.

The student council idea is now widely accepted in secondary schools in the United States; its full potential in contributing to the education and lives of students has not been realized fully in a great many instances. The student council is a dynamic movement and because it is dynamic it is capable of change to meet new conditions. Hence, it cannot remain basically the same year in and year out. The changing dimensions of the student council can be realized only if students, faculty and principals work at it.

This research utilized data from the 2009 National Assessment of Educational Progress to examine the relationship between demographic variables and academic achievement. Previous studies have demonstrated the influences of race, poverty, English language proficiency, and school racial composition on academic performance, and this research sought to understand these relationships in students from racial minority groups, particularly Native American students. Additionally, the relationship between attendance in public versus Bureau of Indian Education schools and test scores was examined. Results highlighted the achievement gap between White students and those from racial minority groups, including Native American students, and revealed negative relationships between the demographic variables and academic performance. Students in poverty, English language learners, those who attended schools with higher proportions of minority students, and those who attended BIE schools scored lower than their counterparts in all grade levels and subjects. Implications for improving Native American student performance are discussed, including the need for culturally relevant curricula, the possibility of instruction in Native languages, and further examination into factors that facilitate academic achievement in BIE schools. Future directions for research also are discussed, including the use of survey research methods with and the use of qualitative research to understand the educational experiences of Native American students. / Department of Educational Psychology

Thesis (M.A.)--University of Montana, 2008. / Title from title screen. Description based on contents viewed Aug. 21, 2008. Includes bibliographical references (p. 48-50).

Thesis (M. Ed.) -- University of Alberta, 2010. / "A thesis submitted to the Faculty of Graduate Studies and Research in partial fulfillment of the requirements for the degree of Master of Education in Psychological Studies in Education, Department of Educational Psychology, University of Alberta." Title from pdf file main screen (viewed on May 11, 2010) Includes bibliographical references.

Made available in DSpace on 2015-04-22T21:56:14Z (GMT). No. of bitstreams: 1 Celia Aparecida Bettiol.pdf: 4026087 bytes, checksum: 7c57466941ede0ec37581a2a940ba229 (MD5) Previous issue date: 2007-05-25 / This paper presents an analysis on school education of Indian people in São João community, Tapauá city and it is a result of an ethnographic research. The Apurinã people belong to the linguistic branch Aruak and they are spread along all the Purus River. São João community is located near Tapauá city, where people have been living for 45 years approximately. There are 11 families that contain about 75 people all told. The (indian) Municipal School Santo Antonio exists since 1997 and along these 10 years open, it has been having always an indian teacher. Moreover, the school constitutes a place of fights and conquers to these people. The community gives great value to the school and it integrates important communitarian educational practices when doing the pedagogical commitments. Along with its commitments the communitarian participation in children education process, specially, in mother tongue teaching, oral development, children autonomy to cope with teaching/learning and in attention as a way of teaching and learning. The work analyzes these absorptions and other implications of this school, which inspire of be an official institution managed by non-indian administrators, has been transformed by its intense participation on developed activities. / A partir de uma pesquisa etnográfica, o trabalho apresenta uma análise da educação escolar indígena Apurinã na Comunidade São João, município de Tapauá. Os Apurinã pertencem à família lingüística Aruak e vivem espalhados ao longo de todo rio Purus. A comunidade São João está localizada próxima à cidade de Tapauá e ali se encontra há aproximadamente 45 anos. Possui 11 famílias totalizando mais ou menos 75 pessoas. A Escola Municipal (indígena) Santo Antonio existe na comunidade desde 1997. Nesses 10 anos de existência sempre teve professor indígena e constitui um importante espaço de lutas e conquistas deste povo. A comunidade valoriza a escola e esta incorpora importantes práticas de educação comunitária no seu fazer pedagógico, dentre elas a participação comunitária na educação das crianças, sobretudo, no ensino da língua materna, a oralidade, a autonomia das crianças frente ao ensino-aprendizagem e a atenção como forma de ensinar e aprender. O trabalho analisa essas incorporações e outras implicações desta escola que, apesar de ser um órgão oficial com gestores não índios, vai sendo ressignificada pela prática da comunidade e por sua intensa participação nas atividades desenvolvidas.