Submitted by Jorge Silva (jorgelmsilva@ufrrj.br) on 2017-02-07T19:49:36Z No. of bitstreams: 1 2016 - Handson Rubem Martins.pdf: 740666 bytes, checksum: 418e88a83571a6f49e3b6444e1ea5ff2 (MD5) / Made available in DSpace on 2017-02-07T19:49:37Z (GMT). No. of bitstreams: 1 2016 - Handson Rubem Martins.pdf: 740666 bytes, checksum: 418e88a83571a6f49e3b6444e1ea5ff2 (MD5) Previous issue date: 2016-06-02 / Technical Course in Agriculture in the modality Indigenous PROEJA: Professional Education Ticuna? community? is? presented? in? this? research? in? collaboration? with? the? indigenous? community, as well as, teachers and students of researched through the use of questionnaires and semi?structured interviews. This study aimed to assess the implementation of a technical course? on? indigenous? lands,? with? the? main? goal? to? give? voice? to? the? taxpayer? of? the? socio?educational action, in this case, the students and the indigenous community, because we tried to? establish? a? dialogue? between? authors? and? actors? of? the? research,? in? order? to? expose? the? conceptions regarding the topics covered. We conclude this research by providing the education? projects? on? indigenous? lands? more? critical? and? reflective? work? that? shows? the? planning and execution of an action in the indigenous community with the goal to promote citizenship and development of the indigenous population. / O Curso T?cnico em Agropecu?ria na modalidade PROEJA Ind?gena: Educa??o Profissional na? comunidade? Ticuna? ?? apresentado? nesta? pesquisa? com? a? colabora??o? e? concep??o? da? comunidade ind?gena, como tamb?m, dos professore e alunos do curso pesquisado, atrav?s da aplica??o? de? question?rio? e? entrevistas? semiestruturadas.? Esta? pesquisa? teve? como? objetivo? conhecer a implanta??o de um curso t?cnico em terras ind?genas, tendo como meta principal ouvir os sujeitos da a??o socioeducativa, neste caso, o discente e a comunidade ind?gena, pois, procurou?se estabelecer um di?logo entre os autores e atores da pesquisa, a fim de expor as concep??es em rela??o aos temas abordados. Conclui?se esta pesquisa colocando ? disposi??o dos projetos de educa??o em terras ind?genas mais um trabalho cr?tico e reflexivo que mostra o planejamento e execu??o de uma a??o em comunidade ind?gena com o intuito de promover a cidadania e desenvolvimento da popula??o ind?gena.

Submitted by Jorge Silva (jorgelmsilva@ufrrj.br) on 2018-11-14T17:26:13Z No. of bitstreams: 1 2013 - Antonio Ferreira Neto.pdf: 1246514 bytes, checksum: d78b91a40fe30937a1ed9d424f705134 (MD5) / Made available in DSpace on 2018-11-14T17:26:13Z (GMT). No. of bitstreams: 1 2013 - Antonio Ferreira Neto.pdf: 1246514 bytes, checksum: d78b91a40fe30937a1ed9d424f705134 (MD5) Previous issue date: 2013-12-18 / By necessity, the people are always measuring, counting or gauging something present in the environment that they are inserted. In this perspective, ethnomathematics, in a cultural-historical approach, helps to better understand the ability of a people collectivize and create representations of reality, because all the different social groups originate different knowledges. In this study the main objective was to investigate, through a perspective ethnomathematics, the mathematical culture of the Surui Paiter villages in daily, watching your numeration system and how the indigenous teacher Surui develops its activities. The research was qualitative, with interviews and observations to residents, students and teachers from the villages. During the research we found different ways that can be used to teach concepts of mathematics taking bias as the culture of a people, in a formal and informal environment, minimizing barriers to learning and making it more meaningful. We stress the importance of mathematical knowledge for indigenous and the use this knowledge in maintenance of the villages (product sales, construction, plantations, among others). We verify what are the math contents more used and which help in their works and in the development of the villages. During the research it became clear the interdisciplinary as an indispensable tool in overcoming the difficulties of teaching in the villages (lack of suitable material, some lack of teaching resources ?). The teachers use the mathematical topics as an extraordinary teaching resource, combining them to the educational process as a whole. Thus, in addition to learning mathematical concepts, they can form responsible citizens concerned with the rights of others and the welfare of all. Ethnomathematics, in turn, assists the learner and the educator to understand the holistic reality of knowledge to understand facts observed from another angle, become less complicated, encourages research and therefore the discovery, back to the origin. To teach mathematics to a people of the forest, using his culture as a platform, with their meanings and diverse forms, is get him learning between four walls and expose him to a novel scenario in which the theory is confused with reality, immersing the student in shapes and comprehensible models. / Por necessidade, os indiv?duos sempre est?o medindo, contando ou aferindo algo presente no meio em que est?o inseridos. Nessa perspectiva, a etnomatem?tica, em uma abordagem hist?rico-cultural, ajuda a entender melhor a capacidade de um povo criar e coletivizar representa??es da realidade, pois todos os distintos grupos sociais abrolham diferentes conhecimentos. Neste trabalho o objetivo principal foi investigar, atrav?s de uma perspectiva etnomatem?tica, a cultura matem?tica da etnia Paiter Suru? no cotidiano das aldeias, observando seu sistema de contagem e como o professor ind?gena Paiter Suru? desenvolve suas atividades. A pesquisa teve car?ter qualitativo, com entrevistas e observa??es a moradores, alunos e professores das aldeias. No decorrer da pesquisa observamos diferentes maneiras que podem ser usadas para ensinar conceitos da Matem?tica tomando como vi?s a cultura de um povo, em um ambiente formal e informal, minimizando barreiras na aprendizagem e tornando-a mais significativa. Destacamos a import?ncia do conhecimento matem?tico para os ind?genas e a utiliza??o desses conhecimentos na manuten??o das aldeias (venda de produtos, constru??o, plantios, entre outros). Verificamos quais os conte?dos de matem?tica s?o mais utilizados e que os auxiliam no seu trabalho e no desenvolvimento das aldeias. Durante a pesquisa ficou evidenciado o processo interdisciplinar como ferramenta indispens?vel na supera??o das dificuldades de ensinar nas aldeias (falta de material adequado, falta de alguns recursos did?ticos etc.). Os professores utilizam-se dos temas matem?ticos como um extraordin?rio recurso did?tico, aliando-os ao processo educacional como um todo. Desta forma, al?m de aprender conceitos matem?ticos, eles conseguem formar cidad?os respons?veis, preocupados com o direito do outro e o bem-estar de todos. A etnomatem?tica, por sua vez, auxilia o educando e o educador a entender a realidade hol?stica do saber fazer, passar a entender fatos que observados de outro ?ngulo tornam-se menos complicados, instiga ? pesquisa e, por conseguinte, a descoberta, numa volta a sua origem. Ensinar matem?tica para um povo da floresta, usando como plataforma sua cultura com seus significados e formas diversificadas, ? tir?-lo da aprendizagem entre quatro paredes e exp?-lo a um cen?rio inovador em que a teoria se confunde com a realidade, imergindo o aluno em formas e modelos compreens?veis.

Karst landscapes are vulnerable to human influence, especially agricultural practices. The interconnectedness between surface activities and subsurface environments make karst landscapes particularly susceptible to soil erosion and water contamination. The likelihood of these two phenomena happening increases when agricultural intensification, irrigation, or fertilizer application occurs. This situation arises frequently in Vietnam, where 18% of the country is karst terrain and 60% of the population depends on agriculture for their livelihoods (Farming First 2009). In order to mitigate the negative consequences of agriculture on karst landscapes, effective implementation of policy to regulate human activities and increased communication of these policies to appropriate communities is needed. This study occurred in Phong Nha- Kẻ Bàng National Park, Vietnam, a UNESCO World Heritage site dominated by karst landscapes, extensive agricultural communities, and minimal regulation efforts specific to karst terrains. Interviews, observation, and GPS analysis were used to analyze the effectiveness of policy communication and karst protection in PN-KB. The research revealed that karst protection policy in the region is minimally communicated and, when communicated, often delivered in an ineffective manner to the wrong individuals. Despite the known harm agriculture causes to karst landscapes, intensification, irrigation, and the use of fertilizers still occurs frequently and is often supported by government officials in PN-KB. Policy and karst landscape information is concentrated among park officials and rarely presented in an informal setting, leaving those in most frequent contact with the karst landscape—the farmers—without any information about the vulnerability of karst terrain to agricultural activities and the subsequent consequences to human health. Through analyzing the interactions between farmers and management officials in Phong Nha-Kẻ Bàng National Park, general conclusions on communicating policies to protect karst terrain in agricultural regions can be drawn. The communication of karst science and the implementation of policy to protect karst landscapes must be presented both formally to governing officials and local representatives, as well as through informal networks to general citizens. Through these means of communication, protection for karst landscapes and their inherent natural resources can successfully be implemented.

Framed within an Anishnaabe method and an anti-colonial discursive framework, this thesis explores how Aboriginal students confront narratives of colonial violence in the postsecondary classroom while at the same time living and experiencing colonial violence on a daily basis. In order to garner an understanding of what pedagogies might be useful in postsecondary classrooms that cover such curricula, I explored these questions by interviewing 8 Aboriginal students and 5 Aboriginal professors who were taking or teaching courses on Aboriginal peoples and colonial history. I also engaged two Aboriginal Elders in conversations on pedagogy because they are recognized as carriers of Aboriginal traditional knowledge. Drawing on the literature I theorize colonization as violent, ongoing and traumatic. Specifically, I trace how education for Aboriginal peoples has always been and continues to be part of the colonial regime—one that is marked by violence, abuse and a regime that has had devastating consequences for Aboriginal peoples. This thesis confirms that despite some changes to the educational system Aboriginal students and professors interviewed in this research still confront significant challenges when they enter sites such as the postsecondary classroom. The most profound finding in this thesis was the extent of racism that Aboriginal students confront and negotiate in postsecondary classrooms. These negotiations are especially profound and painful in mixed classrooms where the narrative of ongoing colonial violence is discussed. Aboriginal students also employ a number of strategies to resist ongoing colonialism and racism. The narrative of racism is not new but it does reaffirm that colonialism continues to have devastating effects on Aboriginal peoples. It also reaffirms the pervasiveness of violence in our society despite the fact that many would rather ignore or downplay the level of violence that exists. There is no doubt that the Aboriginal students interviewed in this research describe a significant psychological toll in an environment of ongoing colonialism and is especially difficult when revisiting historical and ongoing accounts of violence of their own colonial history. The thesis offers some suggestions for mitigating this impact in the classroom.

This thesis explores how three international volunteers taught in rural Indigenous communities in Ecuador. It positions this exploration in the complexities and dilemmas of International aid education (IAE) projects and cross-cultural volunteer teaching. The study uses literature on anti-colonial theories, Indigenous knowledges and culturally relevant teaching (CRT) as a conceptual framework to understanding IVTs perceptions of and approaches towards cross-cultural teaching and its relationship with Indigenous students’ lived experiences. Onsite observations and interviews with international volunteer teachers’ (IVTs) and discussions with local teachers and volunteer program director are used in a cross-comparative analysis, which examines how their teaching was sensitive to and reflective of these Indigenous peoples’ ways of knowing and learning. The findings show that the three IVTs varied greatly in their understanding and enactment of CRT. The thesis concludes by exploring the implications of IAE and sets out recommendations for creating more culturally relevant education for Indigenous students.

This thesis explores how three international volunteers taught in rural Indigenous communities in Ecuador. It positions this exploration in the complexities and dilemmas of International aid education (IAE) projects and cross-cultural volunteer teaching. The study uses literature on anti-colonial theories, Indigenous knowledges and culturally relevant teaching (CRT) as a conceptual framework to understanding IVTs perceptions of and approaches towards cross-cultural teaching and its relationship with Indigenous students’ lived experiences. Onsite observations and interviews with international volunteer teachers’ (IVTs) and discussions with local teachers and volunteer program director are used in a cross-comparative analysis, which examines how their teaching was sensitive to and reflective of these Indigenous peoples’ ways of knowing and learning. The findings show that the three IVTs varied greatly in their understanding and enactment of CRT. The thesis concludes by exploring the implications of IAE and sets out recommendations for creating more culturally relevant education for Indigenous students.

Framed within an Anishnaabe method and an anti-colonial discursive framework, this thesis explores how Aboriginal students confront narratives of colonial violence in the postsecondary classroom while at the same time living and experiencing colonial violence on a daily basis. In order to garner an understanding of what pedagogies might be useful in postsecondary classrooms that cover such curricula, I explored these questions by interviewing 8 Aboriginal students and 5 Aboriginal professors who were taking or teaching courses on Aboriginal peoples and colonial history. I also engaged two Aboriginal Elders in conversations on pedagogy because they are recognized as carriers of Aboriginal traditional knowledge. Drawing on the literature I theorize colonization as violent, ongoing and traumatic. Specifically, I trace how education for Aboriginal peoples has always been and continues to be part of the colonial regime—one that is marked by violence, abuse and a regime that has had devastating consequences for Aboriginal peoples. This thesis confirms that despite some changes to the educational system Aboriginal students and professors interviewed in this research still confront significant challenges when they enter sites such as the postsecondary classroom. The most profound finding in this thesis was the extent of racism that Aboriginal students confront and negotiate in postsecondary classrooms. These negotiations are especially profound and painful in mixed classrooms where the narrative of ongoing colonial violence is discussed. Aboriginal students also employ a number of strategies to resist ongoing colonialism and racism. The narrative of racism is not new but it does reaffirm that colonialism continues to have devastating effects on Aboriginal peoples. It also reaffirms the pervasiveness of violence in our society despite the fact that many would rather ignore or downplay the level of violence that exists. There is no doubt that the Aboriginal students interviewed in this research describe a significant psychological toll in an environment of ongoing colonialism and is especially difficult when revisiting historical and ongoing accounts of violence of their own colonial history. The thesis offers some suggestions for mitigating this impact in the classroom.

O presente trabalho apresenta os resultados de uma pesquisa de campo realizada com crianças Tikuna, educadores e pais da comunidade do Umariaçú II. O objetivo deste estudo é investigar as ações e reações das crianças indígenas no processo de ensino e aprendizagem na educação infantil, na Escola Municipal AEGATU DECATUCU. Os objetivos específicos visam: a) observar as relações de convivência entre criança-criança e criança-educador frente às atividades escolares diante da prática pedagógica do professor em sala de aula; b) descrever os modos de como a família (pais/ responsáveis) participa como verdadeiro núcleo, sendo parceira da educação e da aprendizagem da vida escolar do filho; c) registrar por meio da observação e convivência como a criança indígena reage ao aprendizado formal na sala de aula, mediante as atividades propostas pelos educadores. No que se refere ao comportamento, a criança Tikuna tem seu momento de diversão, e em relação à aprendizagem, é atenciosa quando os educadores estão a explicar. Percebe-se que o estímulo e a motivação da criança devem estar contemplados na proposta pedagógica dos educadores Tikuna. Os achados da pesquisa revelam que os pais procuram ser colaboradores e parceiros da educação dos seus filhos. Declaram que o ensinamento e a aprendizagem ainda são heranças marcadas e enraizadas pelas gerações. Para os educadores, a escola é a instituição que tende a viabilizar muitas atividades para motivar os pais a estarem presentes no cotidiano escolar de seus filhos. A educação indígena para crianças pequenas enfrenta desafios para adequar o currículo à demanda do ensino e da aprendizagem. Percebe-se a falta de materiais e de recursos pedagógicos específicos para atender a demanda escolar da criança indígena. O entorno social imposto pela sociedade urbanizada se infiltra na cultura e tradição local gerando um processo de aculturação e descaracterização da criança indígena. Diante disto a criança indígena, como ser em desenvolvimento e marcada por sua cultura, não tem o poder de mudar o atual contexto sociocultural, mas, pode ressignificá-lo por meio dos modos de vida e sobrevivência que a educação e o educador podem lhe oferecer. / This paper presents the results of field research carried out with the children, educators and parents of the Umariaçú II community. The goal of this study is to investigate the actions and reactions of the indigenous children in the teaching and learning process in early childhood education, in the AEGATU DECATUCU Municipal School. The specific goals laid out in this study were: Observe within the daily life of the school the communal interaction relations among the children and between children and educator in regard to the school activities connected to the pedagogical practice of the teacher in the classroom. Describe the ways in which the family (parents/those/responsible), in relation to the school, participates as true nuclei, being these partners in the education and learning process within the school life of their children. Register, through observation and interaction, how the indigenous children react to formal learning in the class room, confronted with the proposed activities of the educators. With regard to behavior, the children, as all children, have their moments of fun, and with regard to the learning process, these children are very attentive when the educators are explaining things. One perceives that stimulus and motivation must always walk together as a proposal of the educators. Besides this, the research revealed that the parents are not such great collaborators and partners in the [formal] education of their children, because they still have the image that teaching and learning are legacies marked and rooted by family generations. For the educators the school is the institution which tends to make possible many activities to have the presence of the parents in its daily life, even though they are confronted with the challenges which indigenous education faces in its curricula, resources, community, acculturation and social life which is being daily infiltrated by a more urbanized society. Faced with this, the presence of the child remains as a being in development, with dreams, fulfillments, many times being marked by its culture, which the child itself does not have the power to change, but, re-signifies through their ways of life and survival.

Made available in DSpace on 2016-06-02T19:00:31Z (GMT). No. of bitstreams: 1 6368.pdf: 2870225 bytes, checksum: 99fa74782f5f5c42f50ac236c34b98b0 (MD5) Previous issue date: 2014-04-04 / Universidade Federal de Minas Gerais / This research intends to conduct an ethnography of the management of indigenous education in the municipality of Altamira (PA), that comprises nine ethnic groups (Arara, Araweté, Asurini, Curuaia, the Juruna, Kararaô, Parakanã, Xipaya, Xikrin) of Carib, Ge and Tupi languages. This region corresponds, according to the new configuration proposed by the Federal Government, the Territory Etnoeducacional 11, besides being one of the municipalities in the area affected by the Belo Monte Hydroelectric Complex in its installation process. The implementation of this management model and the compensation and indemnification means of the Power Plant has led to major changes that I followed and analyzed throughout this work. The field research was taken at the Altamira s Education Department, a privileged locus has allowed me to grasp different discursive positions: the Indians trying to understand what they expect from the school that is offered to them; the State their policies and guidelines proposed for these schools; and the Education Department staff responsible for making the indigenous education work and often come up against financial, bureaucratic and pedagogical boundaries. The intention here is to dialogue these areas, the Anthropology of the State and the Indigenous Ethnology, so that it can make a perspective enhance other. As Anthropology of the State, the ethnography in Indian school management does not hold only to official agencies for intervention and guardianship, but also analyzed how indigenous access (or not) these services. And as Indigenous Ethnology it paid attention to the operation of a public agency and how these people define and fight for their educational demands. / Esta pesquisa se propõe a etnografar a gestão da educação escolar indígena no município de Altamira (PA), que compreende nove etnias (Arara, Araweté, Asurini, Curuaia, Juruna, Kararaô, Parakanã, Xipaia, Xikrin), de línguas Carib, Jê e Tupi. Essa região corresponde, conforme a nova configuração proposta pelo Governo Federal, ao Território Etnoeducacional 11, além de ser um dos municípios da área de abrangência do Complexo Hidrelétrico de Belo Monte, em processo de instalação. A implementação desse modelo de gestão e as medidas de compensação e indenização pela construção de Usina tem levado a grandes mudanças, que acompanhei e analisei ao longo deste trabalho. A pesquisa de campo foi feita na Secretaria Municipal de Educação (SEMED) de Altamira, um lócus privilegiado uma vez que me permitiu apreender diversas posições discursivas: a dos índios buscando compreender o que eles esperam da escola que lhes é oferecida; a do Estado nas políticas e diretrizes propostas para estas escolas; e a dos funcionários da Secretaria responsáveis por fazer a educação escolar indígena funcionar e que frequentemente esbarram em limites financeiros, burocráticos e pedagógicos. Pretende-se aqui fazer dialogar essas áreas, a Antropologia do Estado e a Etnologia Indígena, de modo a que uma perspectiva possa fazer enriquecer a outra. Como antropologia do Estado, a etnografia em gestão escolar indígena não se atém somente aos órgãos oficiais de intervenção e tutela, mas também analisou como os indígenas acessam (ou não) estes serviços. E, como Etnologia Indígena, atentou-se ao funcionamento de um órgão público e ao modo como essas populações definem e lutam por suas demandas educacionais.

Submitted by Aelson Maciera (aelsoncm@terra.com.br) on 2017-04-24T19:07:29Z No. of bitstreams: 1 DissFMAL.pdf: 4631300 bytes, checksum: c0765937cd2958621719e7f0da160de0 (MD5) / Approved for entry into archive by Ronildo Prado (ronisp@ufscar.br) on 2017-04-25T19:55:06Z (GMT) No. of bitstreams: 1 DissFMAL.pdf: 4631300 bytes, checksum: c0765937cd2958621719e7f0da160de0 (MD5) / Approved for entry into archive by Ronildo Prado (ronisp@ufscar.br) on 2017-04-25T19:55:13Z (GMT) No. of bitstreams: 1 DissFMAL.pdf: 4631300 bytes, checksum: c0765937cd2958621719e7f0da160de0 (MD5) / Made available in DSpace on 2017-04-25T20:00:07Z (GMT). No. of bitstreams: 1 DissFMAL.pdf: 4631300 bytes, checksum: c0765937cd2958621719e7f0da160de0 (MD5) Previous issue date: 2016-08-24 / Outra / The education of indigenous people is conceived in the dynamics of socialization, based on principles, organization, Cosmo vision and cosmology of the different tribes, that is, the education is not restricted to institutions, because it is an element inherent to the culture. The indigenous scholastic education in Brazil has gone through significant advances after the structuring of indigenous movements of the 1980s, supported by the legal landmark in the Federal Constitution of Brazil of 1988, which recognizes the different Brazilian cultures and languages. One such fundamental right of the indigenous people is the access to a differentiated education. This way, this research analyzes how the indigenous population of Kaingang Apucaraninha (Tamarana, PR) interprets the creation of the “Colégio Estadual Benedito Rokag” (Benedito Rokag State School) inside the village, and compares the time when the natives had to commute to the nearest district headquarters to go to high school, as well as the identification of the differentiated teaching processes, the influence generated by the school in community interaction, and the construction of the social economic identity of the indigenous people. The instruments used in this research for data collection were the bibliographical revision, semi-structures interviews and direct observation. The results of the field research indicate the principal difficulties the natives had in order to go to high school in a rural district close to the Indigenous Reservation, prejudice being one of the main ones, as well as the benefits and challenges associated with the implementation of the School in the village – the main benefit being the reconstruction of social and cultural identity of the indigenous youth. This way, the differentiated teaching methods are a precious alternative to the appreciation of indigenous culture, at the same time that they present new issues that must be discussed in the academic area, specifically with the indigenous people. / A educação nos povos indígenas é concebida na dinâmica de socialização, pautados nos princípios, na organização, na cosmovisão e na cosmologia das diferentes tribos, ou seja, a educação não é restrita as instituições, mas é um elemento próprio da cultura. Aliás, a educação escolar indígena no Brasil tem passado por significativos avanços após da estruturação de movimentos indígenas nos anos 80. Tendo como respaldo no marco legal na Constituição Federal do Brasil de 1988 ao reconhecimento das diferentes culturas e línguas brasileiras. Um direito fundamental para os povos indígenas é o acesso a uma educação diferenciada. Dessa maneira, a presente pesquisa analisa as interpretações da população da Terra Indígena Kaingang Apucaraninha (Tamarana, PR) sobre a criação do Colégio Estadual Benedito Rokag, situado no interior da aldeia, e realizar uma comparação com o período anterior, quando os indígenas se deslocavam até a sede do distrito mais próximo para estudar o ensino médio, como também, a identificação dos processos pedagógicos diferenciados, a construção da identidade sociocultural dos jovens indígenas, as limitantes e perspectivas dos professores indígenas e não indígenas. A entrevista semiestruturada e a observação direta foram os instrumentos utilizados para a coleta e análises de dados. Os resultados da pesquisa de campo indicaram as principais dificuldades dos alunos indígenas para estudar o ensino médio em um distrito rural no entorno da Terra Indígena, entre as quais se destaca o preconceito, como também os principais benefícios e desafios associados à implementação do Colégio no interior da aldeia, com destaque para a importância da escola para a (re)construção da identidade social e cultural dos jovens indígenas. Junto com as principais limitantes, desafios e propostas pedagógicas geradas pelos: professores do colégio, alunos, exalunos e lideranças da comunidade. Dessa maneira, a educação escolar indígena surge como uma alternativa valiosa para a revalorização da cultura, ao mesmo tempo surgem novos pontos para serem discutidos na área acadêmica e, sobre todo, com os povos indígenas.