This thesis is located within the social and political context of Indigenous education within Australia. Indigenous people continue to experience unacceptable levels of disadvantage and social marginalisation. The struggle for indigenous students individually and collectively lies in being able to determine a direction which is productive and non-assimilationist – which offers possibilities of social and economic transformation, equal opportunities and cultural integrity and self-determination. The challenge for teachers within the constraints of the academy is to develop strategies that are genuinely transformative, empowering and contribute to decolonisation and positive social change. This thesis explores how the construction of two theoretical propositions – the Indigenous Community Management and Development (ICMD) practitioner and the Indigenous/non-Indigenous Interface – are decolonising and transformative strategies. It investigates how these theoretical constructs and associated discourses are incorporated into the Centre’s policy processes, curriculum and pedagogy to influence and interact with the everyday lives of students in their work and communities and the wider social institutions. It charts how a group of Indigenous and non-Indigenous staff interact with these propositions and different ideas and discourses interrupting, re-visioning, reformulating and integrating these to form the basis for both Indigenous and non-Indigenous futures in Australia. / Doctor of Philosophy (PhD)

The goal of this study was to examine Indigenous Teaching Circles and their applicability in an online Distance Education setting. The objectives were twofold (1) to define Aboriginal Teaching Circles as a formal method of instruction for cultural teaching in a post-secondary environment, and (2) to identify what elements of Indigenous Teaching Circles would be possible to translate into an online environment. In order to gain a better understanding of the aforementioned I interviewed seven Indigenous Knowledge Keepers who worked in post-secondary institutions and were keepers of the traditional Indigenous values and beliefs. Drawing on the stories from the participant Knowledge Keepers I define the various Indigenous Circle pedagogies and their subsequent compositions. This thesis confirms that Indigenous Teaching Circles can be conducted in a computer mediated environment with specific instructional design strategies. The most compelling finding in this thesis was the exploration of the inclusion of spiritual entities as participants in the Circles. These presences are referred to as unseen “helpers” and each of the participants interviewed commented on their existence in various ways. This concept is particularly important as these helpers were identified as residing in a virtual world therefore making teaching and learning that much more significant if one believes in this phenomenon. There is no doubt from the data collected that cultural teaching requires a shift in planning and implementation and this thesis offers some suggestions for planning and designing culturally accurate teaching and learning activities. / June- 2012

acase@tulane.edu / 1 / Sarah Mellman

In the 1990s, as Virginia Indians faced the 2007 quadracentennial of Jamestown's founding, they initiated plans to publicly correct inaccuracies and omissions embedded in the historical narrative. The Beyond Jamestown: Virginia Indians Past and Present Teachers' Institute was one such initiative through the Virginia Foundation for the Humanities' Virginia Indian Heritage Program. Designed for educators' professional development regarding Virginia Indian history and cultures, the Institute's first two years (2007 and 2008) featured a Virginia Indian-developed curriculum with both Native and non-Native presenters.;This qualitative, interpretivist study sought evidence of teaching at the interface of cultures by these invited presenters using pedagogy and curriculum as units of analysis, and questioned whether they shared an educational vision or paradigm despite different cultural backgrounds. The study revealed that the Institute demonstrated effective collaboration among presenters influenced by both Indigenous and European-American paradigms It exposed participating educators to a little-known period in Virginia history--the era of the Racial Integrity Act of 1924 and segregation--through the stories of tribal experts who experienced the attempted eradication of cultural identity. These oral histories contributed to the distinct Virginia Indian epistemology that emerged in the program. The BJTI also demonstrated Virginia Indians' 21st-century agency in inviting its non-Native presenters and participating educators to collaborate in decolonizing Virginia education.

This thesis reports on the outcome of a Kanaka Maoli culture based teacher education class initiated as a research project through the University of Hawaii in the summer of 2004. With the aim to identify and engage pedagogical and curricular approaches derived from the cultural perspectives, values and aspirations of Kanaka Maoli people, this experimental class utilized image making as the principle basis for investigation and the representation of knowledge from a Kanaka Maoli perspective. This research project set out to actively engage Kanaka Maoli approaches to teaching and knowledge construction so as to describe a viable alternative to National and State mandated education practices in Art Education which have historically overlooked and marginalized indigenous knowledge through the school curriculum in Hawai'i.(Benham & Heck, 1998) Limaloa's Kauhale, an educational model grounded in a Kanaka Maoli cultural metaphor, was developed and applied through this research project as a way of offering students the chance to learn within an educational setting where Kanaka Maoli knowledge, ways of knowing and ways of expressing that knowledge was prioritized as the principle medium of investigation. The results of student work - images and written journal responses - were examined as a part of this research to identify the principle effects and understandings students identified as the effect of working through the Kanaka Maoli educational setting. The complete work of this thesis identifies from the experiences of students working through the Kauhale Metaphor a set of learning outcomes that arise out of a Kanaka Maoli culture based approach for education through image making.

This thesis is an ethnography of the indigenous religion, education system and social organization of the community living in the central mountains of Sikka Regency on the island of Flores in Indonesia. The question that has motivated my research is ‘how are the ideas and practices of this community’s indigenous cosmology taught and learned so to persist with continuity through generations?’ In answer I explore the ways in which cosmological ideas and practices are taught to be valued as truth as they are embodied during the practical activity of ritual. This study advances a performative theory of ritual education through a combination of Gregory Bateson’s theory of the ecology of mind and Roy Rappaport’s theory of ritual and sanctification / I begin with a critical examination of the representations of the community in question that have been made by scholars and neighboring populations. I argue that these representations wrongly imply a static and bounded community. Instead, I contend that the community is constituted by dynamic village and clan relationships anchored on sentimental and structural forms of individual belonging to particular villages and clans. This belonging is principally developed through individuals’ adherence to the indigenous cosmology, locally called Adat. I continue by discussing the educational methods by which this cosmology is perpetuated. Ritual language lessons concerning education insist that from an early age community members participate fully in daily religious life (particularly in the practice of ritual) under the guidance of close family. I then describe the learning environments found in childhood, marriage and mortuary rites. Following Bateson, I argue that during ritual contexts participants ‘deutero-learn’ embodied skills that are patterned by previous experiences, and generate the future conditions, of these same ritual contexts. / In addition to traditional educational settings, the Adat cosmology is now taught in Indonesian primary and high schools in ‘local content curriculum’ classes. I compare Adat education based on participation in ritual with that of modern schools, and I argue that in the classroom the indigenous cosmology is abstracted from its performative underpinnings. Adat is embodied differently in ritual and school contexts, and the tensions caused by these differences lead to transformations in Adat knowledge. I end this thesis by contextualizing my findings with national discourses of indigeneity and intercultural education.

OLIVEIRA, Renata Lopes de. O torém como lugar de memória e espaço de formação na educação escolar diferenciada indígena Tremembé. 2015. 151f. – Dissertação (Mestrado) – Universidade Federal do Ceará, Programa de Pós-graduação em Educação Brasileira, Fortaleza (CE), 2015. / Submitted by Márcia Araújo (marcia_m_bezerra@yahoo.com.br) on 2016-04-27T16:45:46Z No. of bitstreams: 1 2015_dis_rloliveira.pdf: 3369531 bytes, checksum: 562a400d3b8b81ed6622596287e542ae (MD5) / Approved for entry into archive by Márcia Araújo (marcia_m_bezerra@yahoo.com.br) on 2016-05-04T11:29:06Z (GMT) No. of bitstreams: 1 2015_dis_rloliveira.pdf: 3369531 bytes, checksum: 562a400d3b8b81ed6622596287e542ae (MD5) / Made available in DSpace on 2016-05-04T11:29:06Z (GMT). No. of bitstreams: 1 2015_dis_rloliveira.pdf: 3369531 bytes, checksum: 562a400d3b8b81ed6622596287e542ae (MD5) Previous issue date: 2015 / The Torém is an ancient circle dance performed by the Tremembé indigenous population of the town of Almofala, Itarema/Ceará. In this research we seek to identify how the Torém is part of the everyday school life of Indigenous School Maria Venância. The idea was to investigate the contributions of Torém as pedagogical practice and as thematic study to strengthen the cultural uniqueness of the Tremembé people, considering the references of colonialism / descolonialim. To do this, we use the methodological references of ethnography. In this trajectory, we observe the moments devoted to the Torem in school with elementary school students. We participated in the disciplines "Torém and Spirituality Tremembé" in high school, and " Torém: Science, Philosophy and Spirituality Tremembé" in higher education,and we conducted narrative interviews, to know which meanings are attributed to dance Torém by teachers. Currently, We found that the Torém, beyond a social practice, is also a pedagogical practice and a discipline of the curriculum of the School Differentiated Indigenous Tremembé Education. The Torém as pedagogical practice in EEDITE, serves to teach children the corner and the dance of this ritual. As a curricular discipline Torém favors the recognition and appreciation of Tremembé culture, it allows discuss topics such as politics, spirituality, leisure. / O Torém é uma dança de roda ancestral realizada pela população indígena Tremembé da localidade de Almofala, distrito de Itarema no Ceará. Nesta pesquisa buscamos identificar como o Torém faz parte do cotidiano escolar da Escola Indígena Maria Venância. A ideia foi verificar os contributos da inserção do Torém como prática pedagógica e temática de estudo para o fortalecimento da singularidade cultural do povo Tremembé, considerando os referenciais da colonialidade/descolonialidade. Para tal, nos utilizamos dos referenciais metodológicos da etnografia. Nesse percurso acompanhamos os momentos dedicados à realização do Torém na Escola com os alunos do ensino fundamental. Participamos das disciplinas “Torém e Espiritualidade Tremembé”, no ensino médio, e “Torém: Ciência, Filosofia e Espiritualidade Tremembé”, no ensino superior, e realizamos entrevistas do tipo narrativa, com a finalidade de compreender o significado que os professores atribuem à dança do Torém. Verificamos que, atualmente, o Torém além de prática social se configura como prática pedagógica e disciplina da matriz curricular da Educação Escolar Diferenciada Indígena Tremembé. O Torém, como pratica pedagógica na EEDITE, tem a função de ensinar as crianças o canto e a dança desse ritual. Como disciplina curricular o Torém favorece o reconhecimento e a valorização da cultura Tremembé, pois possibilita discutir temas como política, espiritualidade, lazer.

CoordenaÃÃo de AperfeÃoamento de Pessoal de NÃvel Superior / O TorÃm à uma danÃa de roda ancestral realizada pela populaÃÃo indÃgena Tremembà da localidade de Almofala, distrito de Itarema no CearÃ. Nesta pesquisa buscamos identificar como o TorÃm faz parte do cotidiano escolar da Escola IndÃgena Maria VenÃncia. A ideia foi verificar os contributos da inserÃÃo do TorÃm como prÃtica pedagÃgica e temÃtica de estudo para o fortalecimento da singularidade cultural do povo TremembÃ, considerando os referenciais da colonialidade/descolonialidade. Para tal, nos utilizamos dos referenciais metodolÃgicos da etnografia. Nesse percurso acompanhamos os momentos dedicados à realizaÃÃo do TorÃm na Escola com os alunos do ensino fundamental. Participamos das disciplinas âTorÃm e Espiritualidade TremembÃâ, no ensino mÃdio, e âTorÃm: CiÃncia, Filosofia e Espiritualidade TremembÃâ, no ensino superior, e realizamos entrevistas do tipo narrativa, com a finalidade de compreender o significado que os professores atribuem à danÃa do TorÃm. Verificamos que, atualmente, o TorÃm alÃm de prÃtica social se configura como prÃtica pedagÃgica e disciplina da matriz curricular da EducaÃÃo Escolar Diferenciada IndÃgena TremembÃ. O TorÃm, como pratica pedagÃgica na EEDITE, tem a funÃÃo de ensinar as crianÃas o canto e a danÃa desse ritual. Como disciplina curricular o TorÃm favorece o reconhecimento e a valorizaÃÃo da cultura TremembÃ, pois possibilita discutir temas como polÃtica, espiritualidade, lazer. / The TorÃm is an ancient circle dance performed by the Tremembà indigenous population of the town of Almofala, Itarema/CearÃ. In this research we seek to identify how the TorÃm is part of the everyday school life of Indigenous School Maria VenÃncia. The idea was to investigate the contributions of TorÃm as pedagogical practice and as thematic study to strengthen the cultural uniqueness of the Tremembà people, considering the references of colonialism / descolonialim. To do this, we use the methodological references of ethnography. In this trajectory, we observe the moments devoted to the Torem in school with elementary school students. We participated in the disciplines "TorÃm and Spirituality TremembÃ" in high school, and " TorÃm: Science, Philosophy and Spirituality TremembÃ" in higher education,and we conducted narrative interviews, to know which meanings are attributed to dance TorÃm by teachers. Currently, We found that the TorÃm, beyond a social practice, is also a pedagogical practice and a discipline of the curriculum of the School Differentiated Indigenous Tremembà Education. The TorÃm as pedagogical practice in EEDITE, serves to teach children the corner and the dance of this ritual. As a curricular discipline TorÃm favors the recognition and appreciation of Tremembà culture, it allows discuss topics such as politics, spirituality, leisure.

Orientador: Carminda Mendes André / Resumo: Esta tese foi desenvolvida a partir dos pressupostos da pesquisa qualitativa e participativa. Tem como objeto de estudo a identidade cultural dos discentes indígenas da UFT do Câmpus de Miracema, especificamente acerca da identidade cultural do povo Akwẽ-Xerente. Os espaços da pesquisa foram constituídos pela Aldeia Porteira e pelo Câmpus da UFT de Miracema, com discentes indígenas do povo Xerente, com os moradores da aldeia, docentes do câmpus. Foram estabelecidas “conversas narrativas” entre a pesquisadora e tais sujeitos da pesquisa. Foi utilizada outra técnica de pesquisa desenvolvida por intermédio das escritas do diário de campo. Tem-se como objetivo geral: investigar quais os elementos originários da cultura Akwẽ-Xerente que contribuem para a permanência e o fortalecimento da identidade dos estudantes indígenas Akwẽ no ensino superior. Os resultados indicaram que as identidades culturais dos discentes indígenas Akwẽ-Xerente são constituídas fortemente pelo sentimento de pertencimento e por um somatório de itens, tais como: língua materna Akwẽ, pinturas corporais clânicas, sociedade dual, partidos de toras, culinária, casas e demais construções, união e fortalecimento dos clãs pelo casamento indígena, da sapiência pela oralidade dos anciãos, dentre outros. Infelizmente a diversidade presente no povo Xerente não tem sido respeitada no ambiente universitário da UFT e pontos básicos de diferenciação, como o próprio trajeto da aldeia à universidade é desconsiderado pelos do... (Resumo completo, clicar acesso eletrônico abaixo) / Abstract: This thesis was developed from the assumptions of qualitative and participatory research. Its object of study is the cultural identity of the indigenous students of the UFT Campus of Miracema, specifically about the cultural identity of the Akwẽ-Xerente people. The research spaces consisted of Aldeia Porteira and the UFT Miracema Campus, with indigenous students of the Xerente people, with the villagers, teachers of the campus. “Narrative conversations” were established between the researcher and such research subjects. Another research technique developed through field journal writing was used. Its general objective is to investigate which elements originate from Akwẽ-Xerente culture that contribute to the permanence and strengthening of the identity of Akwẽ indigenous students in higher education. The results indicated that the cultural identities of the Akwẽ-Xerente indigenous students are strongly constituted by the sense of belonging and a sum of items such as: Akwẽ mother tongue, clan body paintings, dual society, log parties, cooking, houses and others. constructions, union and strengthening of clans by indigenous marriage, wisdom by orality of the elders, among others. Unfortunately the diversity present in the Xerente people has not been respected in the university environment of UFT and basic points of differentiation, as the very journey from the village to the university is disregarded by the teachers and by the institution itself as a whole. The orality is ignore... (Complete abstract click electronic access below) / Doutor

Submitted by Taíse Chates (chates@gmail.com) on 2016-03-04T22:05:51Z No. of bitstreams: 1 Taíse_Texto Completo_Dissertacao_PDF.pdf: 9353847 bytes, checksum: ddeabcef6d7a2b0c282efc48759bb05f (MD5) / Approved for entry into archive by Oliveira Santos Dilzaná (dilznana@yahoo.com.br) on 2016-05-05T14:14:11Z (GMT) No. of bitstreams: 1 Taíse_Texto Completo_Dissertacao_PDF.pdf: 9353847 bytes, checksum: ddeabcef6d7a2b0c282efc48759bb05f (MD5) / Made available in DSpace on 2016-05-05T14:14:11Z (GMT). No. of bitstreams: 1 Taíse_Texto Completo_Dissertacao_PDF.pdf: 9353847 bytes, checksum: ddeabcef6d7a2b0c282efc48759bb05f (MD5) / CAPES / Este trabalho analisa a relação entre educação indígena e educação escolar indígena no contexto do povo Kiriri, que hoje tem seu Território demarcado no município de Banzaê – Sertão Baiano. O conceito de domesticação é basilar para discutir a incorporação e transformação da escola realizada pelos indígenas. Desse modo, a visão do indígena como sujeito, não somente possui dimensão política para a pesquisadora, mas condiciona o caminho analítico da pesquisa. Para melhor dar conta do objeto, foi adotada a antropologia histórica, além da tradicional observação participante. Assim, não somente os usos atuais em torno da escola foram objeto de discussão, mas também o processo de constituição das concepções de educação e escola entre este povo. A narrativa histórica construída levanta desde elementos referentes à catequização, passando pela implantação da escola estatal em Terras Kiriri, até a ampliação da gestão dos indígenas sobre suas escolas, o que embasa a análise de como este povo domestica a escolarização nos dias atuais. É ponto forte no texto a percepção de que educação, escola e sociedade são altamente imbricadas, o que também se percebe na utilização das escolas indígenas Kiriri para a valorização étnica e para o fortalecimento das regras internas deste povo. / This paper analyses the relationship between indigenous education and indigenous education among Kiriri people, who now has their territory delimited in the city of Banzaê-Backwoods of Bahia. The concept of domestication is the groundwork to discuss the school incorporation and transformation made by the Indians. Thereby, the Indian's vision as a subject not only has political dimension to the researcher, but also guides the analytical way of the research. To better achieve the objective, the adoption of historical anthropology as basis is presented, besides the traditional active observation. Thus, not only the current use of school was the subject of discussion, but also the process of incorporating the concepts of education and school among this people. The historical narrative built up elements related to catechesis, implantation of the state-owned school located in Kiriri, and also the expansion of the Kiriri's management in their schools, which supports the analysis of how this people domesticates the school nowadays. An important point in the text is the perception that education, school and society are highly interrelated, which is also found in the use of Indigenous Kiriri schools to enrich the ethnic aspects and to strengthen the internal rules of this people.