Made available in DSpace on 2015-04-11T13:41:11Z (GMT). No. of bitstreams: 1 Joaquim Rodrigues de Melo.pdf: 7985997 bytes, checksum: d511862fb7e571c1fef916f4dda047c3 (MD5) Previous issue date: 2007-12-12 / CAPES - Coordenação de Aperfeiçoamento de Pessoal de Nível Superior / This work intends to make a sociological analysis of the action of the Indigenous Protection Service (Serviço de Proteção aos Índios SPI), in the State of Amazonas, during the 1910-1932 period. Based on such concepts as devices, field and tutelary power we have tried not only to make a historical timetable of the presence of SPI in the State of Amazonas, but also to shed some light on the practices carried out by the indigenist body in the mission of conducting the Indian population in the region under its jurisdiction, of a primitive condition to a positive state , through a localled civilizatory process . The major objective is to bring to date critical reflections on these positivistic assumptions which have deeply marked the actions by the indigenist bodies (SPI, FUNAI). It is our intention in this dissertation, to show all the nuances of the rondonistic practices in the State of Amazonas during the first decades of the XX century. / Este trabalho pretende fazer uma análise sociológica da ação do Serviço de Proteção aos Índios - SPI, no Estado do Amazonas, no período de 1910 a 1932. A partir dos conceitos de dispositivo, de campo e de poder tutelar, buscamos, não apenas elaborar uma cronologia histórica da presença do SPI no Amazonas, mas trazer à luz as práticas levadas a cabo pelo órgão indigenista na missão de conduzir os povos indígenas da região sob sua jurisdição, de uma condição primitiva a um estado positivo , através do que denominaram de processo civilizatório . O objetivo maior é trazer para o presente reflexões críticas sobre estes pressupostos positivistas que marcaram profundamente as ações dos órgãos indigenistas (SPI, FUNAI). É nossa intenção, nesta dissertação, mostrar todas as nuances das práticas do rondonismo no Estado do .Amazonas nas primeiras décadas do século XX.

Preliminary reading and research with Anishanaabe Maamwaye Aki Kiigayewin and the Mississaugas of the New Credit First Nation (MNCFN) indicated that integrating Indigenous Knowledge and Practices into existing social innovation strategies is not always sufficient to provide useful tools for Indigenous innovation process. However, it became clear that social innovation shares common ground with the Indigenous resurgence movement and, when considered along with critical indigenist research strategies, can provide direction for Indigenous innovations at multiple scales. The purpose of this thesis is to provide a preliminary exploration of social innovation from a critical indigenist perspective to increase its utility in Indigenous contexts. Together with Anishanaabe Maamwaye Aki Kiigayewin and MNCFN, and following Indigenous scholars, I have strived to implement
critical indigenist methodologies by linking critical and Indigenous methodologies through action-oriented research to address the asserted
needs and interests of Indigenous partners. Through this critical indigenist approach, I have strived to implement participant observation, reflexivity, and settler storytelling to fulfill my research objectives. Through a discussion of current initiatives undertaken by Anishanaabe Maamwaye Aki Kiigayewin, I demonstrate that major themes and strategies of social innovation are useful in supporting the resurgence of Indigenous Knowledge and Practices. This discussion results in the conclusion that Indigenous innovation is a unique type of social innovation informed by Indigenous Knowledge to promote the resurgence of Indigenous Knowledge and Practices. From this position, I propose a conceptual model for Indigenous innovation that links resilience, social innovation, Indigenous resurgence, and critical indigenist research strategies with the intent to lay a foundation for further development of a historicized, culturally appropriate model that promotes the resurgence of Indigenous Knowledge and Practice. I demonstrate the utility of this model by using it to organize a description of current initiatives underway in MNCFN and then using it to speculate on future initiatives that may foster successful innovation(s) in MNCFN Traditional Territory. In conclusion, articulating Indigenous innovation as a unique type of social innovation may lead to developing approaches to relationship building and knowledge integration that are culturally appropriate and ultimately more useful for Indigenous innovators looking to implement them.

Preliminary reading and research with Anishanaabe Maamwaye Aki Kiigayewin and the Mississaugas of the New Credit First Nation (MNCFN) indicated that integrating Indigenous Knowledge and Practices into existing social innovation strategies is not always sufficient to provide useful tools for Indigenous innovation process. However, it became clear that social innovation shares common ground with the Indigenous resurgence movement and, when considered along with critical indigenist research strategies, can provide direction for Indigenous innovations at multiple scales. The purpose of this thesis is to provide a preliminary exploration of social innovation from a critical indigenist perspective to increase its utility in Indigenous contexts. Together with Anishanaabe Maamwaye Aki Kiigayewin and MNCFN, and following Indigenous scholars, I have strived to implement
critical indigenist methodologies by linking critical and Indigenous methodologies through action-oriented research to address the asserted
needs and interests of Indigenous partners. Through this critical indigenist approach, I have strived to implement participant observation, reflexivity, and settler storytelling to fulfill my research objectives. Through a discussion of current initiatives undertaken by Anishanaabe Maamwaye Aki Kiigayewin, I demonstrate that major themes and strategies of social innovation are useful in supporting the resurgence of Indigenous Knowledge and Practices. This discussion results in the conclusion that Indigenous innovation is a unique type of social innovation informed by Indigenous Knowledge to promote the resurgence of Indigenous Knowledge and Practices. From this position, I propose a conceptual model for Indigenous innovation that links resilience, social innovation, Indigenous resurgence, and critical indigenist research strategies with the intent to lay a foundation for further development of a historicized, culturally appropriate model that promotes the resurgence of Indigenous Knowledge and Practice. I demonstrate the utility of this model by using it to organize a description of current initiatives underway in MNCFN and then using it to speculate on future initiatives that may foster successful innovation(s) in MNCFN Traditional Territory. In conclusion, articulating Indigenous innovation as a unique type of social innovation may lead to developing approaches to relationship building and knowledge integration that are culturally appropriate and ultimately more useful for Indigenous innovators looking to implement them.

Made available in DSpace on 2014-12-17T13:54:46Z (GMT). No. of bitstreams: 1 RodolfoRS.pdf: 2319068 bytes, checksum: ffff2c56fec236ebbcbd77a1c05815f1 (MD5) Previous issue date: 2009-08-28 / Coordena??o de Aperfei?oamento de Pessoal de N?vel Superior / In this work I analyse the Ramkokamekr?-Kanela situation that migrate with the purpose to study out of the village. For this, I use an analysis of their social organization and their historic process. I intend to map out part of the indigenist school education policies, understand like an uniformization official instrument of differences, and the kind of this relationship with the migration village-city. I propose a students migration reading to the urban centers from the social organization of the society in focus, as their narratives and representation. I draft an interpretation of this process like ensued also the indigenist society researched internal dynamic and not only like resulted of external actions. The research focus in experimented cases by the Ramkokamekr?-Kanela that, coming out their village (Escalvado Village), desplace theirselves to study in urban centers, mairly in Barra do Corda MA / Neste trabalho analiso a situa??o dos Ramkokamekr?-Kanela que migram com a finalidade de estudar fora da aldeia. Para tanto, utilizo-me de uma an?lise da sua organiza??o social e de seus processos hist?ricos. Procuro mapear parte das pol?ticas de educa??o escolar indigenista , entendidas como instrumento oficial de uniformiza??o de diferen?as, e o tipo de rela??o destas com a migra??o aldeia-cidade. Proponho uma leitura da migra??o de estudantes ind?genas para centros urbanos a partir da organiza??o social da sociedade em quest?o, assim como de suas narrativas e representa??es. Esbo?o uma interpreta??o desse processo como decorrente tamb?m da din?mica interna da sociedade ind?gena pesquisada e n?o s? como resultado de a??es externas. A pesquisa centra-se em casos experimentados pelos Ramkokamekr?-Kanela que, saindo de sua aldeia (Aldeia Escalvado), deslocam-se para estudar em centros urbanos, principalmente em Barra do Corda MA

Submitted by Jakeline Ortega (jakortega@unoeste.br) on 2018-09-12T21:25:14Z No. of bitstreams: 2 license_rdf: 0 bytes, checksum: d41d8cd98f00b204e9800998ecf8427e (MD5) Silvana Caja Jangarelli_Dissertacao.pdf: 498191 bytes, checksum: 318cabeba8dea43e7dfba0955b37d790 (MD5) / Made available in DSpace on 2018-09-12T21:25:14Z (GMT). No. of bitstreams: 2 license_rdf: 0 bytes, checksum: d41d8cd98f00b204e9800998ecf8427e (MD5) Silvana Caja Jangarelli_Dissertacao.pdf: 498191 bytes, checksum: 318cabeba8dea43e7dfba0955b37d790 (MD5) Previous issue date: 2018-08-30 / This dissertation is linked to the Postgraduate Program in Education of the Oeste Paulista University (known as Unoeste) and to the research line: Public Policies in Education, Formative Processes, and Diversity. The Federal Constitution of 1988 moved forward in the educational policy aimed at indigenous peoples, considering, especially, the proposal of specific and differentiated indigenous school education, bilingualism, and interculturality. These advances constitute the legal guarantee to enable school education and, accomplish the right to education of the indigenous children. The research had as objective the goal of identifying the existence of a hiring and training process of indigenous and indigenist teachers from both state and municipal public-school systems of the Guaíra municipality, state of Paraná, Brazil. To this end, the legal advances made since the Constitution of 1988 were considered, evidencing the demand and all the struggle of the indigenous movement in relation to education. A bibliographical and documentary research was carried out, through survey and analysis of the main legal documents, theses and dissertations repository, as well as specialized literature on this topic. Were considered the documents that address the obligation of federated entities, at both state and municipal levels, to promote training processes in the indigenous language, as well as to hire indigenous teachers. Data regarding the hiring and training of indigenous teachers were collected through the analysis of existing public notices, a survey of documents that evidence the Curriculum and Guidelines of Indigenous Education in the western region of the Paraná state and in the municipality mentioned above. It was found that there are no specific processes of training or hiring for indigenous teachers in the municipality of Guaíra, as well as there are no initiatives at the municipal level for the continuing education of indigenous teachers. On the other hand, the State of Paraná has specific hiring methods for indigenous teachers, however, in the only indigenous school in the municipality, most of the hired teachers are not indigenous. This reality indicates the need to advance existing legislation at the municipal level so that the bilingual and differentiated pedagogical practice can be implemented in schools where there are indigenous students enrolled / Esta dissertação está vinculada ao Programa de Pós-Graduação em Educação da Universidade do Oeste Paulista – Unoeste e à linha de pesquisa: Políticas Públicas em Educação, processos formativos e diversidade. A Constituição Federal de 1988 trouxe avanços na política educacional para povos indígenas considerando, sobretudo, a proposta de educação escolar indígena específica e diferenciada, o bilinguismo e a interculturalidade. Tais avanços constituem-se na garantia legal para viabilizar a educação escolar e efetivar o direito à educação das crianças indígenas. A pesquisa teve como objetivo identificar a existência de processo de contratação e formação de professores índios e indigenistas na rede municipal e estadual do município de Guaíra, estado do Paraná. Para isso, considerou os avanços legais ocorridos a partir da Constituição de 1988, evidenciando a demanda e luta do movimento indígena com relação à educação. Foi realizada a pesquisa bibliográfica e documental, por meio do levantamento e análise dos principais documentos legais, banco de teses e dissertações, bem como da literatura especializada referente à temática. Consideraram-se os documentos que trazem a obrigatoriedade dos entes federados, em nível estadual e municipal, em promover processos de formação na língua indígena, bem como efetuar a contratação de professores indígenas. Foram levantados dados sobre o procedimento de contratação e formação dos professores indígenas por meio da análise dos editais existentes, levantamento dos documentos que evidenciam o Currículo e as Diretrizes da Educação Indígena no oeste do estado do Paraná e no município supracitado. Constatou-se que não há processos de formação e contratação específicos para professores indígenas no município de Guaíra, assim como não há inciativas em âmbito municipal para a formação continuada dos professores indigenistas. Em contraponto o Estado do Paraná possui formas de contratação específica para professores indígenas, entretanto, na única escola indígena no município a maioria dos professores contratados não são indígenas. Essa realidade indica a necessidade de avançar na legislação existente no âmbito municipal para que a prática pedagógica bilíngue e diferenciada seja implementada nas escolas onde existem alunos indígenas matriculados

This dissertation set out to examine the meaning of music for First Nations childrenwith autism in BC, Canada. The research questions addressed were: How can thediagnosis of ASD be seen through a First Nations lens? How do the First Nationschildren with ASD use music? In which ways is music used in different domains?In which ways is music used to facilitate inclusion? How is traditional music used?The dissertation is based on four original articles that span over the issues of under-detection of autism among First Nations children in BC, ethnographic fieldwork,and the paradigmatic shift to Indigenist research methodologies, the role of music insocial inclusion and a First Nations lens on autism, the use of Indigenous music withFirst Nations children with autism, put in context with First Nations children’s rights.Material was collected during six week periods in two consecutive years, generatingdata from conversations, follow-up conversations, observations, video-filmed observations,and notes. Post-colonial BC, Canada is the context of the research, and issuesof social inclusion and children’s rights are addressed. During the research process,a journey that began with an ethnographic approach led to an Indigenist paradigm.It was found that colonial residue and effects of historical trauma can influenceFirst Nations children being under-detected for autism. The First Nations childrendiagnosed with autism in this study use music in similar ways to typically developingchildren and non-Indigenous individuals with autism. These uses include for communicationand relaxation, for security and happiness, to soothe oneself and whenstudying. However, music interventions in school settings are not culturally sensitive.Music as a tool for inclusion is overlooked and Indigenous music not utilizedoutside of optional Aboriginal classes. The most important lesson of the study wasthe significance of reciprocal experience, emphasized by the Indigenist paradigm. Itcan be suggested that carefully designed, culturally sensitive music interventions,in collaboration with traditional knowledge holders and Elders, would be beneficialfor the development of First Nations children with autism. Consequently, culturallysensitive music interventions could have potential to ensure that the children’s rightsare respected. For these interventions to be culturally adequate, specific IndigenousKnowledge must be the foundation.

Esta dissertação analisa as diferentes visões sobre os povos indígenas criadas, veiculadas e reproduzidas em meio ao processo de independência política do Brasil, considerando este em uma periodização larga: 1808 a 1831. Prevê a identificação dessas visões, elaboradas por protagonistas de tal processo em espaços públicos de discussão, analisando-as de modo a entender o seu papel nas lutas e no pensamento político da época, bem como sua interface com as políticas oficiais em relação aos povos indígenas do Brasil no mesmo período. Em última instância, trata-se de buscar compreender uma dimensão ainda pouco estudada do fenômeno de construção de uma identidade política brasileira de tipo nacional em seus momentos iniciais. / This dissertation analyzes the different views about the indigenous groups created, transmitted and reproduced through the process of political independence of Brazil, considering a long period of time: from 1808 to 1831. Provides an identification of these views, elaborated by the protagonists of this process on public discussion, analyzing them in order to understand its role in the struggles and political thought. Of that time, as well as its interface with the official politics related to indigenous people of Brazil in the same period. Ultimately, it is the seek of understanding the dimension not very studied yet of the phenomenon of building a political brazilian identity of a national type in your initials moments.

Esta dissertação analisa as diferentes visões sobre os povos indígenas criadas, veiculadas e reproduzidas em meio ao processo de independência política do Brasil, considerando este em uma periodização larga: 1808 a 1831. Prevê a identificação dessas visões, elaboradas por protagonistas de tal processo em espaços públicos de discussão, analisando-as de modo a entender o seu papel nas lutas e no pensamento político da época, bem como sua interface com as políticas oficiais em relação aos povos indígenas do Brasil no mesmo período. Em última instância, trata-se de buscar compreender uma dimensão ainda pouco estudada do fenômeno de construção de uma identidade política brasileira de tipo nacional em seus momentos iniciais. / This dissertation analyzes the different views about the indigenous groups created, transmitted and reproduced through the process of political independence of Brazil, considering a long period of time: from 1808 to 1831. Provides an identification of these views, elaborated by the protagonists of this process on public discussion, analyzing them in order to understand its role in the struggles and political thought. Of that time, as well as its interface with the official politics related to indigenous people of Brazil in the same period. Ultimately, it is the seek of understanding the dimension not very studied yet of the phenomenon of building a political brazilian identity of a national type in your initials moments.

This research considers a person’s ontological fabric woven from experiences of and in (trans)formative childhood and adolescent places through three conceptual frameworks: complexity theory, endogeny, and i/Indigenous ways of knowing. By re-visiting the (trans)formative places of four exemplary citizens with them, creating an interactive website and iBook, and exploring ten online public participants’ posts, I gained an understanding of how childhood and adolescent outdoor places act as catalysts of community, ecological, and civic environmental engagement. To achieve this, I asked the question: Does learning that occurs in childhood and adolescent outdoor places inform civic, emotional, physical, and/or spiritual engagement or connectedness over the course of people’s lives? If so, how? Tsartlip (Coast Salish First Nations) Elder, May Sam, Hua Foundation co-founder Claudia Li, National Geographic Explorer-in-Residence, Wade Davis, and former Lieutenant Governor of BC, Iona Campagnolo, all exemplary individuals, shared personal relationships with their childhood and adolescent places. They engaged though participatory action research by taking me to these places, contributing to the interview process, and supporting the analysis of the results. As a way to engage decolonizing methodologies and encourage authentic voice within this research, I took great care in using interview and discourse techniques that were respectful, engaging, and empowering. Each of these visits were filmed and appropriate sections were shared through online social media as a way to invite participation from the larger North American public (www.transformativeplaces.com). Ten more participants’ experiences were analyzed based on their submissions to this website. Data were explored through a hybrid of phenomenological and participatory analysis and participants were invited to help discern meaning through post-filming interviews and dialogue. The concept (trans)formative places was defined as sites that engage humans in biophysical, emotional, spiritual, and civic engagement. Major notions included the development of a memetic group of concepts that help describe the processes, characteristics, and relationships that occur from, in, and with (trans)formative places. I found that my participants’ relationship to places were formed through family and community bonds, where learning occurs through shared stories, collective healing, and respect-building. Places transformed my participants through identity development, memory and anxiety, resiliency behaviour, nostalgia, and loss. Finally, my participants related to places through connective processes like knowing a place and being home, engendering bliss and appreciation, development of pride and hope and emotionality. The final section of this dissertation is articulated as a manifesto for creating, sustaining, and engaging in (trans)formative places. To download the interactive iBook of this dissertation search for it in iTunes. / Graduate / 0350 / 0525 / 0534 / 0740 / 0768 / 0620 / 0727 / nstanger@nicholasstanger.ca

This research considers a person’s ontological fabric woven from experiences of and in (trans)formative childhood and adolescent places through three conceptual frameworks: complexity theory, endogeny, and i/Indigenous ways of knowing. By re-visiting the (trans)formative places of four exemplary citizens with them, creating an interactive website and iBook, and exploring ten online public participants’ posts, I gained an understanding of how childhood and adolescent outdoor places act as catalysts of community, ecological, and civic environmental engagement. To achieve this, I asked the question: Does learning that occurs in childhood and adolescent outdoor places inform civic, emotional, physical, and/or spiritual engagement or connectedness over the course of people’s lives? If so, how? Tsartlip (Coast Salish First Nations) Elder, May Sam, Hua Foundation co-founder Claudia Li, National Geographic Explorer-in-Residence, Wade Davis, and former Lieutenant Governor of BC, Iona Campagnolo, all exemplary individuals, shared personal relationships with their childhood and adolescent places. They engaged though participatory action research by taking me to these places, contributing to the interview process, and supporting the analysis of the results. As a way to engage decolonizing methodologies and encourage authentic voice within this research, I took great care in using interview and discourse techniques that were respectful, engaging, and empowering. Each of these visits were filmed and appropriate sections were shared through online social media as a way to invite participation from the larger North American public (www.transformativeplaces.com). Ten more participants’ experiences were analyzed based on their submissions to this website. Data were explored through a hybrid of phenomenological and participatory analysis and participants were invited to help discern meaning through post-filming interviews and dialogue. The concept (trans)formative places was defined as sites that engage humans in biophysical, emotional, spiritual, and civic engagement. Major notions included the development of a memetic group of concepts that help describe the processes, characteristics, and relationships that occur from, in, and with (trans)formative places. I found that my participants’ relationship to places were formed through family and community bonds, where learning occurs through shared stories, collective healing, and respect-building. Places transformed my participants through identity development, memory and anxiety, resiliency behaviour, nostalgia, and loss. Finally, my participants related to places through connective processes like knowing a place and being home, engendering bliss and appreciation, development of pride and hope and emotionality. The final section of this dissertation is articulated as a manifesto for creating, sustaining, and engaging in (trans)formative places. To download the interactive iBook of this dissertation search for it in iTunes. / Graduate / 0350 / 0525 / 0534 / 0740 / 0768 / 0620 / 0727 / nstanger@nicholasstanger.ca