La recherche en titre réalisée au Québec, avait pour but de valider si une approche utilisant le lieu réel pour l’apprentissage des concepts de géographie, permettait à des élèves du secondaire éprouvant des difficultés d’apprentissage, le développement de compétences. L’approche d’éducation traditionnelle autochtone (Cajete, 1994), la Red Pedagogy (Grande, 2004). la pédagogie du lieu Place Baseci, (Gnicnewaid, 2003) de même que l’écoformation de Cottereau (1997). ont constitué les fondements théoriques qui ont étayé la proposition de développement de situations d’apprentissage utilisant le milieu de vie des élèves. Ces approches, presque ignorées des systèmes d’éducation formelle, installent l’objet d’apprentissage dans son contexte réel et non dans une intellectualisation de l’objet. Quittant le paradigme industriel d’éducation et privilégiant une approche dite par le réel, nous présentons ce que la recherche a permis (le développer en installant dans les scénarios d’apprentissage des manières informelles d’accéder aux savoirs formels par un autre médium que l’écrit. Les situations proposées ont été conçues et expérimentées selon deux modèles s soit à partir du manuel scolaire, soit à partir d’un modèle inspiré des principes pédagogiques sélectionnés. Les conclusions de l’ensemble de la démarche ont permis d’évaluer les impacts tant sur les enseignants que sur les élèves ainsi que les retombées pour le milieu et permettent de dégager les caractéristiques essentielles retenues de même que des éléments transférables issus des résultats de la recherche.

This thesis intends to examine a sámi perspective on Swedish educational policy between 1962 and 1994. To do so the curriculum of the Swedish schools and the sámi schools are analyzed. The sámi perspective in the thesis is represented by the debate about educational policy in a sámi journal, Samefolket.The results show that the Swedish curriculums from 1962-1994 don’t mention the sámi people and only the last one, the one from 1980, are stating shortly that groups within Sweden are to be treated with solidarity. Otherwise the sámis aren’t mentioned. In the curriculums for the sámi schools that only permitted sámi children, one can find that the purpose of those schools were to strengthen the sámi people in their culture and language.In the debate about education politics in the journal Samefolket it appears that there were three themes of subjects that were central in the debate. The first was the debate on the organizational form of the sámi schools. It appears that the voices in the debate of educational policy in Samefolket wanted greater sami influence in the sami school, however, this study shows that the Samefolket-debate did not comment on the educational policy reforms themselves. The study shows that the sámi voices in Samefolket wanted to keep the special sámi schools and that the two motives, which was the second theme of the debate, were to keep and to defend their culture. In the curriculum för the sami schools, this was also the motive. The third theme was of how the school system in Sweden was educating the non-sámi people about the sámi. In this theme the prime focus was about how sámis were represented in Swedish textbooks and the study shows that there were, according to the voices in Samefolket, a great disappointment in these.At last, from a culture imperialistic theory one can make the observation that the sámi schools were motivated as an important institution because the Swedish school system couldn’t give the sámi an education to fulfill their cultural needs. This is a result from the analysis of the Swedish school curriculums in comparison with the debate in the journal Samefolket, where the Swedish schools were criticized for being ethnocentric in the sense that the text books presented a stereotype of the sámis. The culture, most often represented by the language, play an important role in the educational policy debate in the Samefolket, which strengthen a language-based definition of the sámi culture.

Using a bifocal, place conscious Anishinaabe-Western/Euro-Canadian lens, the evolution of Aboriginal education is examined from a personal and professional perspective. Meaning surfaces from the lived-experiences of the author, an Anishinaabe woman, educator, parent, community member and Aboriginal education specialist, and what continues to unfold at national, provincial and local levels as “Aboriginal education” with an emphasis on what is taking place in south central Manitoba. The thesis highlights the resurgence of Indigenous ways of knowing, teaching and learning, specifically Anishinaabe pedagogy, and identifies goals for education from an Anishinaabe lens that looks beyond academic success to pedagogical tools that can help restore wellness and well-being for all Canadians. / October 2016

Made available in DSpace on 2016-04-27T14:31:39Z (GMT). No. of bitstreams: 1 Eulina Maria Leite Nogueira.pdf: 3527927 bytes, checksum: 68fd1033102f575fadd5c0a4134c3ba2 (MD5) Previous issue date: 2015-10-29 / Coordenação de Aperfeiçoamento de Pessoal de Nível Superior / The present work approaches the Tenharin People indigenous school thematic, located at the banks of the BR-230 highway, known as Transamazônica. The research was conducted along the Tenharin indigenous schools along the highway, summing a two schools in Humaitá and six in Manicoré, in the Amazon state. The goal was to comprehend the meaning around the school attributed by the indigenous teachers who act in theses schools and their resume implications. The goals that originated the research were: rebuild the historical path of Indigenous School Education; identify the formation politics of indigenous teachers in Humaitá and Manicoré; comprehend the historical process of the Tenharin People presence in Amazonas; and identify the social representation of teachers in relation to the school. The applied methodology has qualitative terms; for this purpose, the utilized sources had documental character, with institutional documents analysis and works that sustain the theoretical basis of research on indigenous teachers from the Tenharin People, protagonists of this study. Evocation technique and interviews were utilized as research tools. The data analysis was guided by a theoretical triangulation: Resume Theory, Social Representation Theory and Critical Theory / O presente trabalho aborda a temática das escolas indígenas do Povo Tenharin, localizadas à margem da rodovia BR-230, conhecida como Transamazônica. A pesquisa foi realizada junto as escolas indígenas Tenharin ao longo dessa rodovia, totalizando duas escolas em Humaitá e seis em Manicoré, no Estado do Amazonas. O objetivo foi compreender o sentido acerca de escola atribuído pelos professores indígenas que atuam nessas escolas e suas implicações no currículo. Os objetivos que moveram a pesquisa foram: reconstruir o percurso histórico da Educação Escolar Indígena; identificar a política de formação dos professores indígenas em Humaitá e Manicoré; compreender o processo histórico da presença do Povo Tenharin no Amazonas; e identificar a representação social dos professores em relação à escola. A metodologia aplicada tem cunho qualitativo; para tanto, as fontes utilizadas foram de caráter documental, com análise dos documentos institucionais e obras que sustentem o embasamento teórico da pesquisa acerca dos professores indígenas do Povo Tenharin, protagonistas deste estudo. Como técnica de pesquisa foi utilizada a entrevista e a técnica de evocação. A análise dos dados foi norteada por uma triangulação teórica: Teoria do Currículo; Teoria da Representação Social e Teoria Crítica

A partir da Constituição Federal de 1988, as lutas indígenas por direitos possibilitam a construção de uma série de avanços nas políticas públicas relacionadas à educação. As pesquisas acadêmicas demonstram os esforços para a construção de escolas indígenas baseadas nos modos próprios de viver e aprender de cada povo indígena, e também indicam o crescente ingresso de estudantes indígenas em instituições de ensino superior, e da produção de sentidos para a expressão “intelectuais indígenas”. O atendimento a estudantes indígenas no âmbito da Educação Profissional, foco desta dissertação, é ainda mais recente, considerando-se a atual configuração da Rede Federal de Educação, Ciência e Tecnologia, criada pela Lei nº 11.892, de 2008, e a implementação da Lei de Cotas, nº 12.711, de 2012. A partir da garantia de reserva de vagas para o ingresso de estudantes indígenas nesta modalidade de ensino, a pesquisa buscou registros de sua presença nos campi da Rede Federal no Estado do Rio Grande do Sul, bem como suas demandas para a Educação Profissional, considerando os desafios e as possibilidades de acolhimento pelos Institutos Federais de Educação Profissional, Científica e Tecnológica, especialmente a partir da experiência do Campus Sertão do Instituto Federal de Educação, Ciência e Tecnologia do Rio Grande do Sul (IFRS) Referenciando-se em experiências prévias, como o Magistério Intercultural Bilíngue, do Instituto Kaingang de Educação Ângelo Mainkhá Miguel, em Inhacorá, a pesquisa buscou delinear o campo da educação indígena específica e profissional. Para a construção empírica da pesquisa, empregou-se a metodologia da entrevista etnográfica. Na literatura, Rodolfo Kusch, Bartolomeu Meliá, Patrício Arias e Pablo Mamani dão suporte teórico para compreender o estar indígena e suas formas de se organizar para o trabalho. Esse estar confronta-se com o ser das instituições de Educação Profissional, fundamentadas na lógica modernista de práticas capitalistas. As implicações das relações entre a Rede Federal e as etnias que nela se inserem foram consideradas sob a perspectiva da descolonialidade, e com a potencialidade de corazonar (ARIAS, 2010) para as instituições e de melhor viver (BANIWA, 2011) para os povos indígenas. / Under the Federal Constitution of 1988, indigenous struggles for rights have made it possible for the construction of a series of advances in public policies related to education. Academic research has demonstrated the efforts towards the establishment of indigenous schools based on the ways of living and learning of each indigenous people and has also pointed out to the increasing numbers of indigenous students enrolling at higher levels of education as well as to the establishment of meanings to the phrase indigenous intellectuals. The focus of this dissertation, the admission of indigenous students into the scope of Professional Education is even more recent, considering the current configuration of the Federal System of Education, Science and Technology, created by Law 11.892 of 2008, and the implementation of the Law of Quotas, nº 12.711, 2012. From the guarantee of an affirmative action known as quotas for admission of indigenous students into this modality of education, this research has surveyed records of their presence in the Campuses of the Federal System of Professional Education in the State of Rio Grande do Sul, as well as their demands for Technical Education, considering the challenges and possibilities of welcome and accompany provided to students by the Federal Institutes of Vocational, Scientific and Technological Education with special consideration to the experience at Campus Sertão, which belongs to the Federal Institute of Education, Science and Technology of Rio Grande do Sul (IFRS) Based on previous experiences such as in the Indigenous Intercultural Bilingual Initial Teacher Education Course, at the Kaingang Institute of Education Ângelo Mainkhá Miguel, in Inhacorá, the research aims at outlining the field of specific professional indigenous education. For the empirical construction of the research, the methodology of the ethnographic interview was used. In literature, the works of Rodolfo Kusch, Bartolomeu Meliá, Patrício Arias and Pablo Mamani have provided theoretical support to understand the indigenous being and their ways of organizing themselves to work. This being confronts with the existing of the Professional Education Institutes, based on the contemporary logics of capitalist practices. The implications of the relations among the Federal System and the ethnic groups that are admitted into it were taken into account from the perspective of decoloniality, with the potentialiality of heartening (ARIAS, 2010) for the institutions and of well living (BANIWA, 2011) for the indigenous peoples.

Submitted by Celso Magalhaes (celsomagalhaes@ufrrj.br) on 2017-10-25T12:18:27Z No. of bitstreams: 1 2016 - Romulo Ribeiro Mahado.pdf: 1385525 bytes, checksum: e1ff65e882b87ac3d19f9c4654c3ea3d (MD5) / Made available in DSpace on 2017-10-25T12:18:27Z (GMT). No. of bitstreams: 1 2016 - Romulo Ribeiro Mahado.pdf: 1385525 bytes, checksum: e1ff65e882b87ac3d19f9c4654c3ea3d (MD5) Previous issue date: 2017-10-02 / The general objective of this dissertation is to describe the treatment given by the students of the 1st year class of the Technical Course of Middle Level in the Integrated Form in Agropecu?ria (1st AGRO) of the Federal Institute of Education of Amazonas (IFAM), Campus Mau?s (CMA) at Representations of the identity of the citizen belonging to the Sater?-Maw? people that is present in the urban and rural zone of the city of Mau?s, Amazonas. The guiding questions were: From what sources of information and knowledge are the Sater?-Maw? people described in local society? What is the socioeconomic profile of the 1st AGRO class and their perception of the ethnic-racial identity of the citizen belonging to the Sater?-Maw? people? How do they address this ethnic-racial issue? To answer these questions, this research followed a methodology of qualitative research from the perspective of cultural studies. To meet the general objective, an exploratory, bibliographical and documentary research was carried out. This study is divided into two chapters. The first, entitled Sater?-Maw?, brings the history and culture of this people, presenting this ethnicity and how their identity is intertwined with guaran?, trying to show how it is presented by researchers and memorialists, with the intention of situating the reader in the context regional. In addition, there is also the vision of the society and economy of the city of Mau?s, as well as the history of the IFAM and the CMA in the socio-historical context, citing relevant aspects of the Technical Course in Agriculture. In the second chapter, The indigenous identity in the school space, is the description of the profile of the 1st AGRO class and how it perceives the Sater?-Maw? people. From questionnaires and semi-structured interviews, these representations of identity were presented, that is, how the students see and treat the citizen belonging to this people. The perceptions were chosen and analyzed from subjects related to stereotypes and prejudices. Finally, in the Final Considerations, there are notes on the paths that have been and may be followed by the IFAM CMA on issues relevant to the local scenario, in addition to the doubts and new ideas that emerged throughout the research, as well as referrals to Other studies within the researched sphere / O objetivo geral dessa disserta??o ? descrever o tratamento dado pelos alunos da turma de 1? Ano do Curso T?cnico de N?vel M?dio na Forma Integrada em Agropecu?ria (1? AGRO) do Instituto Federal de Educa??o do Amazonas (IFAM), Campus Mau?s (CMA) ?s representa??es da identidade do cidad?o pertencente ao povo Sater?-Maw? que se faz presente na zona urbana e rural da cidade de Mau?s, Amazonas. As quest?es norteadoras foram: A partir de quais fontes de informa??o e de saberes o povo Sater?-Maw? ? descrito na sociedade local? Qual o perfil socioecon?mico da turma 1? AGRO e a sua percep??o da identidade etnicorracial do cidad?o pertencentes ao povo Sater?-Maw?? Como eles tratam essa quest?o etnicorracial? Para responder ?s estas quest?es, esta pesquisa seguiu uma metodologia de investiga??o qualitativa na perspectiva dos estudos culturais. Para atender ao objetivo geral, foi realizada uma pesquisa explorat?ria, bibliogr?fica e documental. Este estudo est? divido em dois cap?tulos. O primeiro, intitulado Sater?-Maw?, traz a hist?ria e a cultura deste povo, apresentando esta etnia e como sua identidade est? entrela?ada com o guaran?, buscando mostrar como ela ? apresentada por pesquisadores e memorialistas, com o intuito de situar o leitor no contexto regional. Al?m disso, h? tamb?m a vis?o da sociedade e da economia da cidade de Mau?s, bem como a hist?ria do IFAM e do CMA no contexto s?cio-hist?rico, citando aspectos relevantes do Curso T?cnico em Agropecu?ria. No segundo cap?tulo, A identidade ind?gena no espa?o escolar, est? a descri??o do perfil da turma 1? AGRO e como ela percebe o povo Sater?-Maw?. A partir de question?rios e entrevistas semiestruturadas, apresentou-se essas representa??es de identidade, ou seja, como os discentes veem e tratam o cidad?o pertencente a este povo. As percep??es foram escolhidas e analisadas a partir de assuntos relacionados a estere?tipos e preconceitos. Por fim, nas Considera??es Finais, est?o apontamentos sobre os caminhos que foram e poder?o vir a serem seguidos pelo IFAM CMA no tocante a quest?es relevantes para o cen?rio local, al?m das d?vidas e novas ideias que surgiram ao longo da pesquisa, al?m de encaminhamentos para outros estudos dentro da esfera pesquisada

The research reported in this thesis focussed on exploring existing indigenous environmental knowledge of two indigenous communities in Papua New Guinea and how this knowledge was acquired, interpreted and disseminated to the next generation. The relevance of indigenous environmental knowledge in the promotion of biodiversity conservation efforts was investigated. This research was conducted within an interpretive paradigm. A naturalistic/ethnographic methodology was used. Data was collected through semi structured interviews and observations. Participants in this case study were representatives of the community and included elders, adults, teachers and students. The findings in this study revealed indigenous environmental knowledge as useful for biodiversity conservation and promotes sustainable practices. It showed that indigenous family knowledge is essential for claiming land inheritance and indigenous environmental practices are consistent with sustainable practices and land use. Forest knowledge is found to be useful in identifying and locating resources and that sustainable practices ensured continuity of these resources. The study also identified spiritual knowledge and beliefs as fundamental for developing indigenous worldviews and environmental attitudes and values and that change in resource use may be both beneficial and harmful to biodiversity. The findings also revealed indigenous education as flexible, holistic and informal in nature and uses mostly oral history through verbal instruction and various non-verbal means. They showed that IE uses a variety of teaching and learning approaches that utilise the environment as a tool and that learning venues provide a realistic learning experience. The thesis concludes that IEK promotes biodiversity conservation in many ways and that indigenous education uses situated context to promote realistic learning. Indigenous environmental knowledge and education could therefore be used in biodiversity conservation education.

This thesis examines issues of power, culture and schooling as they apply to an indigenous community located on Saibai Island in the Torres Strait of northern Australia. The thesis combines literature research with ethnography to consider Saibaian schooling in various contexts. These include the history of schooling in the region, the relevant educational literature and the actual physical and social contexts of schooling on Saibai. Early chapters deal with methodology, history and educational literature. Later chapters deal with ethnographic material using the themes of separation, culture and collaborative decision-making to organise the data. The work of Michel Foucault informs the analytical approach to issues of power. Hence power is considered to be ubiquitous, productive and linked to issues of knowledge and culture. School principals are identified as key figures in schooling and therefore play a major role in the thesis. As the principals are all men of non-Islander (anglo) backgrounds, this thesis represents a significant break from works within the realm of indigenous education that are heavily influenced by cultural anthropology and tend to focus only on the Aboriginal or Islander participants as objects of study. The thesis considers how Saibaian people are excluded from schooling through various techniques and practices that tend to place the principal in a position of autocracy vis a vis the school. Furthermore, I show how various schooling practices that aim to include community members in schooling are shaped and transformed such that they actually serve to entrench the principal in his position of control over schooling. This applies even in the way that cultural activities are incorporated into the school illustrating that no aspect of schooling is immune to relations of power. Indeed, the notion of Saibaian Islanders belonging to a unique cultural group is used by some principals to argue that they are unsuited to roles within the school's decision-making process. Ultimately, then, this thesis is about relations between school principals and community members in the context of schooling on Saibai Island.

This study is a description of the meanings pre-service teachers and their instructor (myself) gain in the experience of learning to teach in an Aboriginal Teacher Education Program (SUNTEP). Using stories of teaching, oral and written, we searched together for the essence of teaching in a journey of selfawareness and a journey of discovering what it means to be human. We storied, restoried and reflected on our experiences as we lived our lives and made new meanings about who we are and who we want to be as teachers.<p> In this research project, I present stories given to me by my nine participants (third-year/pre-intern students) in their teaching autobiographies and and our oral storytelling sessions. To describe the knowledge I gained in receiving my students' stories, I combined their individual stories into collective narratives. I lived and relived my students' experiences, as told to me through story, and wrote their stories as collective narratives to represent the collective knowledge we gained as a community. The collective narratives are not meant to romanticize the lives of my students. Theirs are not lives without conflict. I know my students as unique individuals with many different experiences. The collective narratives are descriptions of their collective knowledge as told through story.<p> Storytelling honours the ways of Aboriginal learning. The design of this study was influenced by the belief that all learning begins and ends with the spirit. I honour this tradition by using Cajete's visioning cycle (Look to the mountain: An ecology of Indigenous education, 1994) as my pathway. Each chapter, one through nine, follows this cycle which begins and ends with a vision, the centering place where the "soul of the dream" is honoured. The visioning cycle is an inward journey and each stage is a step towards learning what it means to be human and the importance of relationship to self, others and the world. Cajete's visioning cycle allowed me to be passionate about my learning, to make meaning through my heart and my mind, to respect the spirit that moves us and to honour and respect the ways of knowing of the people I teach and learn from. In this research, I find a new value for story in teacher education. Through the telling of personal stories of experience, student teachers and their instructors negotiate for new meanings of what it means to teach and new meanings of the qualities they hope to possess as teachers. Nel Noddings, in her research, discusses the power and importance of "relationship" to self and to others. We are who we are in our relations with others. In a journey of selfawareness and in the giving and receiving of stories as pedagogy in teacher training, the importance of compassion, humility, courage, hope and love has new meaning.<p> You, the reader, will bring different experiences and new meanings as you read this research story. Like my students and me, you will create a new collective story.

This study is a description of the meanings pre-service teachers and their instructor (myself) gain in the experience of learning to teach in an Aboriginal Teacher Education Program (SUNTEP). Using stories of teaching, oral and written, we searched together for the essence of teaching in a journey of selfawareness and a journey of discovering what it means to be human. We storied, restoried and reflected on our experiences as we lived our lives and made new meanings about who we are and who we want to be as teachers.<p> In this research project, I present stories given to me by my nine participants (third-year/pre-intern students) in their teaching autobiographies and and our oral storytelling sessions. To describe the knowledge I gained in receiving my students' stories, I combined their individual stories into collective narratives. I lived and relived my students' experiences, as told to me through story, and wrote their stories as collective narratives to represent the collective knowledge we gained as a community. The collective narratives are not meant to romanticize the lives of my students. Theirs are not lives without conflict. I know my students as unique individuals with many different experiences. The collective narratives are descriptions of their collective knowledge as told through story.<p> Storytelling honours the ways of Aboriginal learning. The design of this study was influenced by the belief that all learning begins and ends with the spirit. I honour this tradition by using Cajete's visioning cycle (Look to the mountain: An ecology of Indigenous education, 1994) as my pathway. Each chapter, one through nine, follows this cycle which begins and ends with a vision, the centering place where the "soul of the dream" is honoured. The visioning cycle is an inward journey and each stage is a step towards learning what it means to be human and the importance of relationship to self, others and the world. Cajete's visioning cycle allowed me to be passionate about my learning, to make meaning through my heart and my mind, to respect the spirit that moves us and to honour and respect the ways of knowing of the people I teach and learn from. In this research, I find a new value for story in teacher education. Through the telling of personal stories of experience, student teachers and their instructors negotiate for new meanings of what it means to teach and new meanings of the qualities they hope to possess as teachers. Nel Noddings, in her research, discusses the power and importance of "relationship" to self and to others. We are who we are in our relations with others. In a journey of selfawareness and in the giving and receiving of stories as pedagogy in teacher training, the importance of compassion, humility, courage, hope and love has new meaning.<p> You, the reader, will bring different experiences and new meanings as you read this research story. Like my students and me, you will create a new collective story.