Made available in DSpace on 2016-08-17T18:01:57Z (GMT). No. of bitstreams: 1 Josy Marciene Moreira Silva.pdf: 1016285 bytes, checksum: 8a95d20adf7509bc7b9f77dc02eecd13 (MD5) Previous issue date: 2016-06-01 / This dissertation analyzes the introduction of schooling among the Awá and the relationship that people have been building with the school institution. It takes as reference the school's proposed operating and conceptions of performers, staff, observers and Awá leaders about the schooling process in progress. Used as sources the bibliography on the Awá, documents drawn up on the process of schooling and records effected during the fieldwork. The Awá are a recent contact people, which until the 1960s lived a hunter-gatherer way of life with frequent displacements. Since the 1970s began to be contacted by the National Indian Foundation that aldeou in different indigenous lands. After contact, the education initiatives were implemented from the late 1990s are currently experiencing two distinct schooling processes, conducted by different institutions in two indigenous villages: Guajá and Awa. The analysis carried out in the dissertation assumes that the introduction of school for the Awá expresses a form of coloniality of power and knowledge that presupposes education as the only possible order. / Esta dissertação analisa a introdução da escolarização entre os Awá e a relação que esse povo vem construindo com a instituição escolar. Toma como referência as propostas de escola em funcionamento e as concepções dos executores, colaboradores, observadores e lideranças Awá sobre os processos de escolarização em andamento. Utilizou como fontes a bibliografia produzida sobre os Awá, documentos elaborados sobre o processo de escolarização e registros efetivados durante o trabalho de campo. Os Awá são um povo de recente contato, que até a década de 1960 vivia um modo de vida caçador-coletor, com frequentes deslocamentos. Desde a década de 1970 começaram a ser contatados pela Fundação Nacional do Índio que os aldeou em diferentes terras indígenas. Após o contato, as iniciativas de escolarização foram sendo implementadas, a partir do final dos anos 1990. Atualmente vivenciam dois processos distintos de escolarização, conduzidos por diferentes instituições, em duas aldeias: Guajá e Awá. A análise efetivada na dissertação parte do pressuposto de que a introdução da escola para os Awá expressa uma forma de colonialidade do poder e do saber que pressupõe a escolarização como a única ordem possível.

A mobilidade dos Yanomami tem papel decisivo na construção da paisagem amazônica ao produzir clareiras a serem regeneradas após cada mudança de residência. Esse processo não deve ser reduzido apenas ao seu aspecto de ecologia histórica, pois está intimamente ligado à organização social horizontalizada, orientada pelas alianças intercomunitárias. Nesse estudo é proposto um mapeamento das trajetórias de alguns grupos Yanomami, no Toototopi, Homoxi, Marauiá e os resistentes ao contato, Moxihatetemapë. Nos três primeiros, onde o posto de contato exerce uma atração pelo diferencial de potencialidades de troca, recuperei em minha experiência de quase uma década nesses lugares, para investigar a intencionalidade dessa mobilidade e de sua continuidade perante a novidade representada pelo posto. Os Yanomami souberam manter uma relação pendular de aproximação e afastamento dos postos de contato permanente, utilizando-se de segundas residências, próximas e longe do posto, do rio, aproveitando o que lhes interessava na relação de contato e recusando os elementos que pudessem levar a um sistema colonial ou a uma perversão das relações sociais com a criação de algum mecanismo coercitivo; isso se fez mediante a uma atualização sobre a alteridade, uma antropologia reversa, enquanto os estrangeiros ainda eram minoritários. Percebendo a intencionalidade estratégica desse ato, cuja recusa radical é a resistência ao contato dos Moxihatetemapë. Há uma relação prioritária com a construção (e defesa) da paisagem amazônica, expressa na cosmopolítica de Davi Kopenawa. / The mobility of the Yanomami plays a decisive role in the construction of the Amazon landscape by producing clearings to be regenerated after their moving among residences. This process should not be reduced only to its historical ecology, since it is closely linked to the social organization horizontality, regulated by inter-community alliances. In this study I mapped the trajectories of some Yanomami groups in Toototopi, Homoxi, Marauiá and Moxihatetemapë, the latter resistant to contact. In the other three, the \"attraction post\" established by the government causes both an attraction and a resistance given its exchange potential. My experience of almost a decade in these posts investigating the intentionality of indigeneous mobility and its continuity is reviewed. The Yanomami have invented intelligent ways to maintain a pendular relation to be near and distant from these permanent contact sites, using second residences, near and far from health services, by the river or taking advantage of what interested them in their contact while refusing the elements that could lead to a colonial system or a perversion of social relations due to the creation of some coercive mechanism; this was done through an update on alterity, a reverse anthropology, until foreigners were still in minority. The strategic intentionality of this processes of radical refusal mirrors the resistance to contact of the Moxihatetemapë. I therefore advocate a relation between this and the construction (and defense) of the Amazonian landscape, expressed in the cosmopolitics of Davi Kopenawa.

A população indígena brasileira compreende mais de 900 mil indivíduos distribuídos por todos os estados da Federação. Diversos estudos têm apontado para a deterioração da saúde bucal dos povos indígenas ao longo das últimas décadas, embora dados epidemiológicos ainda sejam escassos. A transição para um modelo alimentar baseado em uma dieta rica em gorduras, açúcares e alimentos refinados tem sido indicada como um fator contribuinte para o desenvolvimento de doenças como a obesidade e a cárie dentária em diferentes populações. O objetivo deste estudo é analisar o perfil epidemiológico de saúde bucal da população indígena adulta residente na Terra Indígena Guarita, bem como investigar aspectos subjetivos e determinantes sociais relacionados. Buscou-se, ainda, analisar a experiência de cárie dentária nos povos indígenas da América do Sul. Foi realizada uma revisão sistemática da literatura e meta-análise referente à severidade de cárie dentária em povos indígenas que habitam países sul-americanos. Além disso, foram conduzidos grupos focais com as etnias Kaingang e Guarani da Terra Indígena Guarita. Os dados produzidos foram analisados por meio da metodologia Grounded-Theory e interpretados a partir da teoria do sociólogo Pierre Bourdieu. Adultos com idade entre 35 e 44 anos de ambas as etnias foram examinados em relação à experiência de cárie, necessidade de tratamento, e uso e necessidade de prótese dentária. Participantes responderam a Escala Brasileira de Insegurança Alimentar, a versão curta do questionário Oral Health Impact Profile, e a uma entrevista estruturada sobre dados sociodemográficos e uso de serviços odontológicos. Foram observadas altas experiências de cárie entre povos indígenas da América do Sul, contrastantes com a redução da prevalência da doença na população não indígena. Interferências nos sistemas alimentares indígenas afetam aspectos da identidade cultural, da organização social e da saúde das comunidades indígenas Este fenômeno implica em percepções de vulnerabilidades de saúde bucal e tensões entre o modelo biomédico e as práticas tradicionais de cura. Participantes (n = 109) apresentaram média de dentes cariados, perdidos e obturados de 14,45 (± 5,80). Cerca de dois terços do valor do índice foi composto por dentes perdidos. Necessidade de tratamento foi observada em 93% da população. Foram observadas altas frequências de necessidade de prótese e de experiência de perda dentária. Diferenças significativas na prevalência de dentição funcional foram observadas em relação a sexo e tempo da última consulta odontológica. Cerca de 94% dos participantes vivem em domicílios em situação de insegurança alimentar. Maiores pontuações de insegurança alimentar apresentaram associação com o recebimento do benefício Bolsa Família, maior densidade domiciliar e maior percepção dos impactos da saúde bucal na qualidade de vida. A presença de insegurança alimentar severa foi mais prevalente entre indivíduos que vivem em domicílios com mais de 5 moradores e aqueles com maior pontuação no instrumento OHIP-14. Este estudo apresenta dados epidemiológicos importantes para a compreensão das condições de saúde bucal dos povos Kaingang e Guarani, assim como para o planejamento de serviços de saúde culturamente apropriados para as necessidades desta população. / The Brazilian indigenous population comprises more than 900 thousand individuals distributed throughout all states of the Federation. Several studies have pointed to the deterioration of oral health of indigenous peoples over the last decades, although epidemiological data are still scarce. The transition to a food system based on a diet rich in fat, sugars and refined foods has been pointed out as a contributing factor for the development of diseases such as obesity and dental caries in different populations, including native peoples. This study aims to analyze the oral health epidemiological profile of the adult indigenous population living at the Guarita Reservation, as well as to investigate associated subjective aspects and social determinants. It was also intended to analyze the dental caries experience in the indigenous peoples of South America. A systematic review of the literature and meta-analysis regarding the severity of dental caries in indigenous peoples living in South American countries was carried out. In addition, focus groups were conducted with the Kaingang and Guarani ethnic groups from the Guarita Reservation. The produced data were analyzed through the Grounded-Theory methodology and interpreted using the Pierre Bourdieu\'s theory. Adults aged 35-44 years of both ethnicities were examined regarding caries experience, treatment need, and use and need of prosthodontics. Participants answered the Brazilian Food Insecurity Scale, the short version of the Oral Health Impact Profile questionnaire, and a structured interview on sociodemographic data and use of dental services. High caries experiences were observed among indigenous peoples of South America, contrasting with the reduction of the prevalence of the disease in the non-indigenous population. Interferences in indigenous food systems seem to affect aspects of cultural identity, social organization, and health of indigenous communities. This phenomenon implicates in perceptions of oral health vulnerabilities and tensions between the biomedical model and traditional healing practices. Participants (n = 109) presented a mean number of decayed, missing and filled teeth of 14.45 (± 5.80). About two-thirds of the value of the index was composed of missing teeth. Need for treatment was observed in 93% of the population. It was observed a high frequency of prosthodontic need and experience of tooth loss. Significant differences in the prevalence of functional dentition were observed in relation to sex and time of the last dental visit. Approximately 94% of participants live in food insecure households. Higher food insecurity scores were associated with the Bolsa Família benefit, higher household density and greater perception of the oral health impacts on quality of life. The presence of severe food insecurity was more prevalent among individuals living in households with more than 5 residents and those with higher scores on the OHIP-14 instrument. This study presents important epidemiological data for understanding the oral health conditions of the Kaingang and Guarani peoples, as well as for the planning of culturally appropriate health services to the needs of this population.

Magister Legum - LLM / Traditional Knowledge (TK) is the long standing wisdom, teachings and practices of indigenous communities which have been passed on orally, in the majority of cases, from generation to generation. TK is expressed in the form, medicine, agriculture, understanding of the ecology, music, dance, stories, folklore, poetry, spiritual, cultural and artistic expressions, and knowledge relating to bio-diversity. This thesis focuses on plant bio-diversity, as part of TK, and the problem of bio-piracy. We attempt a definition of TK; its characteristics; possible measures that can be taken to ensure its protection; and challenges that are likely to be faced in seeking to ensure its protection, first at the global level, then with particular attention to South Africa. Some of the suggested measures include the enactment of sui generis laws to protect plant biodiversity, rather that the adaptation of the existing IP regime. Some of the challenges include unwillingness of some countries to participate in international initiatives, like the US, which is not even a signatory of the CBD, and the difficulty of identifying the persons in whom ownership of the TK should be vested when it is possessed by many communities. This issue is a very sensitive one because there have been numerous cases of bio-piracy in developing countries perpetrated by corporations from industrialised countries. Some of the notable examples of bio-piracy include; The Neem tree from India whose products are used in medicine, toiletries and cosmetics; the Ayahuasca a vine used in India for religious and healing ceremonies; the Asian Turmeric plant used in cooking, cosmetics and medicine, the Hoodia Cactus plant in the Kalahari Desert of southern Africa used by the San people to stave off hunger. These instances have given rise to increased talks about the necessity of a law on the protection of TK relating to bio-diversity in general at the international, regional and national levels. The World Intellectual Property Organisation (WIPO) is working on enacting measures to ensure the protection and conservation of TK at the international level; in 2002 it created nine fact finding commissions on TK in general. These fact finding missions on TK innovation and creativity were undertaken with the intention of seeking possibilities of protecting the intellectual property rights of TK holders. In 2002, The WIPO Intergovernmental Committee on Intellectual Property and Genetic Resources, Traditional Knowledge and Folklore (IGC) was created to continue with this task. The 1993 Convention on Biodiversity (CBD) encourages States to enact measures to implement its provisions on the protection of knowledge, innovations and practices of indigenous and local communities. This trend in protection of TK relating to biological resources has been followed by the Nagoya Protocol of October 2010. The World Trade Organisation (WTO) also makes mention of protecting plant varieties. The research suggests that one could use both Intellectual Property Rights and Sui Generis measures to address and secure protection of TK, and provide compensation to holders for the use of the intellectual property. / South Africa

Magister Legum - LLM / Traditional Knowledge (TK) is the long standing wisdom, teachings and practices of indigenous communities which have been passed on orally, in the majority of cases, from generation to generation. TK is expressed in the form, medicine, agriculture, understanding of the ecology, music, dance, stories, folklore, poetry, spiritual, cultural and artistic expressions, and knowledge relating to bio-diversity. This thesis focuses on plant bio-diversity, as part of TK, and the problem of bio-piracy. We attempt a definition of TK; its characteristics; possible measures that can be taken to ensure its protection; and challenges that are likely to be faced in seeking to ensure its protection, first at the global level, then with particular attention to South Africa. Some of the suggested measures include the enactment of sui generis laws to protect plant biodiversity, rather that the adaptation of the existing IP regime. Some of the challenges include unwillingness of some countries to participate in international initiatives, like the US, which is not even a signatory of the CBD, and the difficulty of identifying the persons in whom ownership of the TK should be vested when it is possessed by many communities.

Since the collapse of apartheid and the first democratic elections of 1994, education in South Africa has undergone fundamental transformation and part of this transformation was the reconstruction of the school curriculum. The new curriculum, known as Curriculum 2005 and developed in 1997, introduced Technology as a new learning area. This study is based on the inclusion of ‘indigenous technology and culture’, a new aspect introduced in a revision of Curriculum 2005. The broad goal of the study was to examine and explore pedagogic practice in relation to the inclusion of ‘indigenous technology and culture’ in the revised National Curriculum Statement for Technology. The study was informed by an examination of literature pertaining to philosophy of technology, indigenous knowledge systems and technology education. The review of the literature highlighted the contested nature of ‘indigenous knowledge systems’. Philosophies on the nature of technological knowledge were reviewed in order to explore the meaning of ‘technology’, and a comparative review of curriculum reform in regard to technology education in various parts of the world was conducted. This study presented an attempt to determine the rationale for the inclusion of ‘indigenous technology and culture’ in the revised National Curriculum Statement for Technology in South Africa and to explore and examine what teachers’ existing practices were in this regard. It also examined a process of participatory co-engagement with a focus group of teachers. This process was an attempt to implement ‘indigenous technology and culture’ of the curriculum in a more meaningful way. A case study approach using an in-depth, interpretive design was used. A questionnaire, document analysis, interviews and focus group discussions were used to conduct the investigation. What emerged from the data analysis was that there was unanimous support for the inclusion of ‘indigenous technology and culture’ in the technology curriculum, but implementation had been problematic. This was partly due to difficulties with the interpretation of this aspect in the curriculum as well as a lack of meaningful teaching and learning for various reasons. The study revealed that teachers face multiple dilemmas in implementing ‘indigenous technology and culture’ as an assessment standard. These dilemmas are pedagogical, political, conceptual, professional and cultural in nature. The intentions of the study were to build a comprehensive understanding of ‘indigenous technology and culture’ and to determine how a focus group of teachers were dealing with this new inclusion. The interpretive study concluded with implications and recommendations for further studies.

L’expansion du capitalisme a suscité des luttes à travers le monde, qui se sont exprimées contre les formes de domination et les divers types de déstructurations – sociopolitiques, économiques, culturelles, environnementales, notamment – issues d’un modèle homogénéisant. Face à l’amenuisement de la capacité de résilience de l’Ecosphère et à l’accroissement des inégalités inter et intra-sociétales, les acteurs de ces résistances anti-systémiques soulignent l’ « insoutenabilité » du système dominant qui porte atteinte au respect de la dignité des êtres humains et de l’intégrité de la Nature. Au sein de ces luttes, trois champs se distinguent par la fécondité de leur articulation à l’heure actuelle : le genre, les peuples autochtones et l’environnement. Peu étudiées dans leurs interrelations, ces catégories représentent des sphères essentielles dans l’analyse de la naissance et de la construction d’un autre ordre mondial, par les liens existants mais souvent masqués entre ces pans et par le potentiel de leur articulation avec d’autres groupements. L’émergence d’un socle de valeurs partagées par ces acteurs sociaux souligne une convergence autour d’une responsabilité éthique, qui implique de repenser la perception prédominante de l’altérité au sein du système dominant. Dans ce cadre, la redéfinition de la responsabilité, fondée sur les notions de réciprocité, de « care » et de « bien vivre », a permis de rassembler ces groupements autour d’une approche qui peut être qualifiée de solidaire et d’écocentrée. Si face à l’urgence sociale et environnementale actuelle, la reconnaissance de l’interdépendance de l’ensemble des composantes de l’Ecosphère, l’humanité y compris, est devenue une nécessité pour divers mouvements sociaux, les peuples autochtones et les mouvements écoféministes constituent les principaux sous-ensembles porteurs de cet en-commun. Reconnaître l’appartenance de l’humanité à l’Ecosphère implique d’adopter une vision du monde respectueuse des êtres humains et de la Nature qui doit se matérialiser dans la pratique par une organisation sociale fondée sur la justice sociale et environnementale. Partir des propositions existantes émanant des acteurs sociaux afin de penser à la construction d’un autre ordre mondial fondé sur une responsabilité solidaire et écocentrée permet de poser les fondements de l’élargissement futur de l’en-commun. / The expansion of the capitalism aroused struggles worldwide, which expressed themselves against the forms of domination and the various types of destructurations – sociopolitical, economic, cultural, environmental, in particular – stemming from a homogenizing model. In front of the decrease of the resilience capacity of the Ecosphere and of the increase of the inter and intra-societal inequalities, the actors of these anti-systematic resistances underline the « unsustainability » of the dominant system which affects the respect for the human being’s dignity and for the Nature’s integrity. Within these fights, three fields distinguish themselves by the fertility of their articulation at the moment : gender, indigenous peoples and environment. Little studied in their interrelations, these categories represent essential spheres in the analysis of the birth and the construction of another world order, by the existing often masked links between these fields and by the potential of their articulation with other groupings. The emergence of a core set of values shared by these social actors underlines a convergence around an ethical responsibility/ accountability, which implies to rethink the dominant perception of the otherness within the dominant system. In this frame, the redefining of the responsibility, based on the notions of reciprocity, care and « good life », allows to gather these groupings around an approach which can be considered as mutual and ecocentric. If in front of the current social and environmental urgency, the acknowledgment of the interdependence of all the constituents of Ecosphere, the humanity including, became a necessity for diverse social movements, indigenous peoples and the ecofeminist movements constitute the main carrier subsets of this « shared common ». To acknowledge the membership of the humanity in the Ecosphere implies to adopt a respectful world’s vision of the human beings and the Nature which has to materialize in the practice by a social organization based on social and environmental justice. To start from existing proposals emanating from social actors to think of the construction of another world order based on a collective and ecocentric responsibility allows to build the foundations of the future extension of the « shared-common ».

The Crown has fiduciary obligations to First Nations and must act in consequence. One of this consequence is that the Crown has a duty to consult with aboriginal peoples when it infringes aboriginal or treaty right. The thesis deals with the principles related to the Crown's duty to consult with First Nations. I elaborate on principles established by the courts and also on questions that remain unanswered to date. Those questions include when, how and with whom the consultation should be done. I also examine the situation in New Zealand, where the consultation process is a little more advanced than here in Canada and compare the principles elaborated by New Zealand courts with those existing in Canada. From the New Zealand experience, I suggest consultation guidelines to be used in Canada by the Crown and its representatives. / Law, Peter A. Allard School of / Graduate

Little has been written of either parochial or integrated educational history in northern British Columbia. Prince George College, founded in 1956 by Bishop Fergus O'Grady of the Oblates of Mary Immaculate, represents a. particular attempt by the Catholic community of the Diocese of Prince George to offer a Catholic education for both Aboriginal and white students in northern British Columbia. Using the personal and professional files of the late Bishop O'Grady and other documentary evidence made available to me by the Archives of the Diocese of Prince George an attempt has been made to construct an image of Bishop 0'Grady's "vision" for Prince George College. Using letters, memos, minutes, personal notes, and a number of available monographs on the subject of parochial, Aboriginal, integrated,- and northern Canadian education, this thesis begins the process of piecing together some of the bishop's plans and visions for the school from its founding to its change of name in 1989 to "O'Grady Catholic High School" and eventual closing in June, 2001. Chapter One details the bishop's construction of not only the school's financial groundwork, but more importantly its ethos - a narrative rooted in century's old stories of the Oblates and their pioneering efforts to establish Christianity in northern B.C. The second chapter examines the role of volunteerism and parental support in staffing the school. In'particular, much credit must be given to the Frontier Apostles - a lay, volunteer organization started by Bishop 0'Grady - for the day-to-day running of the school for most of its thirty years. The third chapter looks specifically at the "integrated" nature of the school - the supposed presence of integration of both Aboriginal and white students. What is constructed is an image of the bishop's vision that finally provides some context to his plans for the school. The school lay on a foundation of a carefully constructed ethos, the sacrifices of hundreds of lay volunteers, and the involuntary financial subsidies provided by Aboriginal students from approximately 1960 to 1989. The school finally closed its doors in 2001 citing both financial difficulties and a lack of local parental support. Much can be learned from the mistakes of the past in any future attempts to re-open the institution. / Education, Faculty of / Educational Studies (EDST), Department of / Graduate

En el presente artículo exploramos los cambios y continuidades enlas reivindicaciones que sobre el territorio han planteado los pueblosindígenas de la Amazonía peruana a través de sus organizaciones enlas últimas décadas. El objetivo central reside en explicar cómo endistintas coyunturas estas sociedades han enfrentado la defensa de loque consideran una parte esencial de su forma de vida que se hallacada vez más amenazada frente al avance de la sociedad moderna,del capitalismo y de la globalización. Esta revisión nos permitirádesbaratar aquellos argumentos que califican a los indígenas comosujetos pasivos, manipulables y a merced de intereses ajenos; y almismo tiempo, nos permitirá comprender mejor los cambios que sevienen produciendo al interior de las sociedades indígenas en supercepción y en su relación con el territorio. / This article explores changes and continuities in political demandsconcerning territorial rights as they have been articulated byindigenous organizations of the Peruvian Amazon over recentdecades. Its main objective is to demonstrate how particular historicalconjunctures have influenced the ways in which these groups havefocused their efforts in defense of what they consider to be a crucialelement of their way of life, increasingly threatened by incursionsfrom modern society, capitalism and processes of globalization. Theanalysis rejects depictions of the indigenous peoples as passive, opento manipulation by outside interests. At the same time, it provides amore profound understanding of the changes that are taking placewithin indigenous societies with respect to their perception of, andrelationship to, their territories.