Esta pesquisa desenvolveu-se a partir de uma indagação acerca do relacionamento entre a etnomatemática, os mitos e os ritos do povo indígena A\'uwe-xavante. Subjacente a essa questão estava o objetivo de contribuir para com a formação de professores que irão atuar num ambiente onde diferentes povos e culturas se relacionam cotidianamente, e onde se torna importante/necessário desnaturalizar práticas discursivas que contribuem para com a manutenção da situação marginal em que se encontram muitos povos indígenas brasileiros. Para abordar o problema optei pela utilização de alguns princípios orientadores sugeridos por Ferreira Santos (2004): a recondução dos limites, a complexidade, a recursividade, a autopoiesis, a razão sensível, a multidisciplinaridade e a neotenia humana. Considero que juntos esses princípios são capazes de problematizar nossos hábitos de pensamento, argumentar em torno do íntimo relacionamento entre pensamento mítico e pensamento lógico-matemático, de contrapor-se à separação cartesiana entre história e mito, de questionar a racionalidade científica como modelo de pensamento e de valorizar a afetividade e a diversidade humana. Por sua vez, a fundamentação teórica deu-se a partir dos estudos de Lévy-Bruhl, Piaget e Vygotsky sobre o relacionamento entre mente, corpo e meio. A discussão prosseguiu em torno da exposição e do contraponto de idéias sobre os Símbolos, advindas da semiótica, da psicologia profunda e da antropologia. Em seguida, como uma complementação aos estudos históricos de Spengler (1973), foram analisadas mitocosmologias gregas, ocidental/cristã e A\'uwe-xavante. Tais análises se deram em torno de categorias surgidas a partir dos próprios mitos, da obra de Spengler e de escritos de Foucault. Algumas dessas categorias são: tempo, números, espaço, símbolo primordial, teogonia e religiosidade, poder, discurso verdadeiro e valores, dentre outros. Foi uma concepção de análise capaz de considerar categorias tão diversas, atrelada ao método e à forma de relato (que explora a metáfora do Labirinto), que tornou possível considerar aspectos sociológicos, antropológicos e narrativos, dentre outros, dos quais emergiram etnomatemáticas, identidades, formas de subjugar, métodos disciplinares, práticas discursivas e não discursivas, referências sagradas e profanas, míticas e históricas. Concluí então que a etnomatemática dos A\'uwe-xavante - que tenho chamado de Etnomatemática Parinai\'a - está inextricavelmente relacionada aos mitos e ritos do povo que a produziu/produz. Esse reconhecimento, bem como do fato de que o ensino de matemática veicula, além de conhecimentos, valores, crenças, mitos, símbolos e representações, que nos marcam e conformam, dilaceram ou fortalecem, levaram-me a sugerir que um maior conhecimento das etnomatemáticas implica o estudo dos mitos fundantes. Sugiro ainda que o professor ou consultor que atue segundo a perspectiva de respeito e valorização das diferentes etnomatemáticas deve ressaltar os mitos subjacentes a elas. Assim, a educação matemática que ocorre junto às populações indígenas estará buscando atuar no sentido de respeitar \"a alma\", a dimensão simbólica da identidade dos diferentes povos. / This research was developed on the basis of a question about the relationship involving etnomathematics, myths and rites of A\'uwe-xavante indigenous people. Subjacent to it, was the aim of contributing to the teachers formation that will actuate in an environment where different people and cultures are involved daily and where it becomes important/necessary denaturalize discursive practices that contribute to the maintenance of marginal situation where many Brazilian indigenous people are immersed. To approach to the problem I made the choice of using some guiding principles suggested by Ferreira Santos (2004): the return to boundaries and limits, complexity, recurrence, autopoiesis, sensible reason, multidisciplinarity and human neotenia. I think that all these principles allow to question our thinking habits, to make problematic our habits, argue the intimate relationship between mythic thinking and logical-mathematical thinking, in opposition to the Cartesian separation between history and myth , as well as questioning mathematical rationalization as a model of thinking and of valuating human affectivity and diversity. On its turn, theoretical foundations are located on the study of Lévy-Bruhl, Piaget, and Vygotsky about the relationship among mind, body and environment. The discussion went on to debate the exposition and counterpoint of ideas about symbols, derived from Semiotics, from Psychology and Anthropology. Further, as a complementation to the historical studies of Spengler, some Greek cosmological myths, as also occidental/Christian and A\'uwe-xavante ones. This analysis is developed around some categories appearing from myths themselves, from the works of Spengler and writings of Foucault. Some of the categories are: time, numbers, space, primal symbols, theogony and religion, power, true discourse and values, as others. It constitutes a conception of analysis able to consider many diverse categories, connected to the method and to the form of the report (that explores the metaphor of Labyrinth), that allows having in mind sociological, anthropological and narrative aspects, among others, from which emerged etnomathematics, identities, ways of submitting, disciplinary methods, discursive and non-discursive practices, sacred and profane referees , as well mythical and historical ones. I have concluded then that the etnomathematics of A\'uwe-xavante - which has been called by myself as Etnomathematics Parinai\'a - is inextricably related to the myths and rites of the people that produces it. This acknowledge , as well the fact that the teaching that Mathematics brings, beyond knowledge, values, beliefs, myths, symbols and representations, that conform and assign us, dilacerate or strengthen, conducted me to suggest that a wider knowledge of Etnomathematics implies the study of the grounding myths. I suggest besides that the teacher or consultant acting by respect to the perspective and valuation of the different etnomathematics must highlight the subjacent miths.

No decorrer das últimas décadas, muitos grupos indígenas vêm progressivamente intensificando e ampliando a gama de relações com os mais variados setores da sociedade nacional. Nesse contexto, assumem a tarefa de elaborar discursos em que devem se apresentar, enquanto grupos diferenciados, para o \"outro\'\'. Na construção desse diálogo, as experiências de escolarização, especialmente na sua vertende \"diferenciada\", constituem um rico espectro de produção discursiva que esta dissertação pretende enfocar. É, de fato, no âmbito dessas experiências de ensino formal, que muitos grupos indígenas estão refletindo e recriando através da escrita em línguas indígenas e em língua portuguesa suas formas de produzir e transmitir experiências históricas. Tendo como enfoque o processo de escolarização e letramento em andamento em vários contextos indígenas no país, a presente dissertação tem como objetivo analisar dez materiais didáticos cuja proposta é a escrita de narrativas sobre reflexões e experiências históricas e sobre conhecimentos entendidos como \"tradicionais\" elaboradas no ambito de cinco experiências de escolarização (Acre, Amazonas, Espírito Santo Xingu, Mato Grosso e Minas Gerais). Busca-se averiguar através da análise dos materiais didáticos, como professores e lideranças indígenas vinculados a essas cinco experiências estão utilizando a linguagem escrita para construir representações de si mesmos, nas quais procuram articular seus saberes tradicionais e as concepções ocidentais de conhecimento e transmissão de experiências históricas. / During the last decades, many indigenous groups have progressively intensified and increased the span of relations with various sectors of national society. In this context, they have assumed the task of elaborating discourses in which they present themselves to the other as differentiated groups. In constructing this dialogue, experiences in schooling, specially of the differentiated kind, constitute a rich spectrum of discursive production, which this thesis seeks to focus upon. In fact, it is within these experiences of formal education that many indigenous groups are reflecting and recreating through the use of writing in the native and Portuguese languages their forms of producing and transmitting historical experiences. Focusing on the process of schooling and literacy in progress in various indigenous contexts throughout the country, this thesis seeks to analyze ten examples of educational material, produced in five different school programs (Acre, Amazonas, Espírito Santo, Xingu, Mato Grosso and Minas Gerais), that have as an objective the written production of narratives concerning historical experiences and reflections and that which is understood to be traditional knowledge. The objective of this research is to understand, by means of the analysis of this educational material, how indigenous leaders and teachers connected to these five school programs are using the written language to produce representations of themselves, in which they seek to articulate their traditional knowledge and occidental conceptions of knowledge and transmission of historical experiences.

This qualitative research, specifically a content analysis of 31 tribal colleges' mission statements and curricula, examined how the colleges' curricula aligned with the five educational concepts suggested in the colleges' mission statements. Cajete's (1994) seven foundations to indigenous thinking proved to be a major theoretical framework which provided a worldview for tribal learning. The study concluded that whereas the five educational concepts aligned between mission statements and curricula, the curricula emphasized culture, tribal community, and academic success at a greater level than mission statements indicated. Further, tribal colleges' curricula did not emphasize economic concepts as the mission statements indicated. A particular finding suggests that tribal colleges' are investing in environmental studies programs, thus increasing their intellectual capacity to protect their environmental interests while promoting indigenous thinking and community learning across all academic disciplines. Considerable implications include that an increase of American Indian environmental studies graduates may have a positive impact on environmental justice matters as well as the ability to promote new agricultural technologies. Additional implications include how mainstream universities will adapt to an increase of native students studying the sciences rather than liberal arts.

Les difficultés scolaires des jeunes Inuit du Nunavik sont une préoccupation de longue date pour les organismes de la région et pour les deux paliers de gouvernement. Ces difficultés s’inscrivent dans un ensemble de problèmes socioéconomiques avec lesquels le Nunavik est aux prises, dont une crise du logement, la pauvreté, la violence conjugale et la toxicomanie. Ces problèmes ont poussé certains chercheurs à décrire le Nunavik comme une société anomique qui, en plus d’avoir des besoins criants en termes de ressources humaines et matérielles, souffre de l’absence de normes sociales fortes et communes. Partant de cette piste de réflexion, nous avons posé la question : quel est l’impact de l’école sur les normes sociales au Nunavik ? Nous avons constaté dans la littérature une diversité de cadres d’analyse et une diversité de solutions proposées, mais peu de communications entre ces cadres. Adoptant une approche herméneutique, nous avons utilisé les trois cadres théoriques les plus importants, identifiés comme la théorie dominante (discordance culturelle), les théories alternatives (dysfonction normative/culturelle) et les théories critiques en éducation, afin d’analyser la situation du Nunavik et proposer des interventions pour pallier ces problèmes. Par la suite, nous avons comparé ces analyses afin d’en faire ressortir les complémentarités et identifier des pistes de solution pour le futur. / The academic difficulties of young Inuit in Nunavik have been a long-time preoccupation for organizations working in the region and the provincial and federal governments. These difficulties are part of a set of related socioeconomic problems facing Nunavik communities: a housing crisis, poverty, domestic violence and substance abuse are the main ones. These problems have pushed certain researchers to describe Nunavik as an anomic society which, on top of having urgent needs for more human and financial resources, has to cope with the absence of strong and common social norms. Starting from that reflection, we inquired: What is the effect of schools on social norms in Nunavik? In the literature, various answers to this question are suggested, along with suggestions to fix the issue, but these different theories rarely communicate with each other. We therefore used a hermeneutical approach by using the three most important theories, i.e. the cultural discontinuity/mismatch theory, the normative inversion theory and the critical pedagogy theories, to analyze the situation and suggest interventions. After treating the theories separately, we compared them to reveal their tensions and similarities and suggest further solutions for the future.

The purpose of this study was two-fold. The first was to determine the degree of culturally responsive teaching practices and level of cultural competence of participants who teach upper elementary (grades three through six) STEM educators of predominantly Native Hawaiian students. The second purpose was to identify differences in cultural competence and culturally responsive teaching practices of those same participants identified above. These two participant groups were from the State of Hawaiʻi Department of Education’s Keonepoko and Pāhoa Elementary Schools. Both schools are from the Keaʻau-Kaʻu-Pāhoa Complex Area. The educators from Keonepoko were afforded knowledge and experiences from a culture-based professional development program known as the Moenahā School Program, while the educators from Pāhoa were not afforded these same knowledge and experiences. Using a quantitative, quasi-experimental design, data were collected via an online survey using three instruments: the Culturally Responsive Teaching Self-Efficacy Inventory (CRTSE), the Cultural Competence Self-Assessment Questionnaire (CCSAQ), and the Cultural Competence Self-Assessment Scale Demographic Information (CCSASDI). The data were analyzed using mean scores and those mean scores were compared for differences using a Mann-Whitney U test. The findings indicated the Moenahā participants had a statistically significantly higher level of cultural competence and higher degree of culturally responsive teaching practices than the non-Moenahā participants suggesting the importance of cultural competence professional development iii opportunities. These findings are applicable for teachers in schools with an higher Native Hawaiian student population. / Ph. D.

The Office of Head Start has prioritized holistic quality education services for children and communities in greatest need. First, since 1965, the federal government has funded, regulated, and publicly aided over 38 million children through Head Start programming, including AIAN and Migrant programs (Administration for Children and Families, n.d.). In 2019, over $10 billion was budgeted for the program, resulting in 1,047,000 low-income children and their families receiving services (Office of Head Start, 2022a). In addition, the Office of Planning, Research, and Evaluation has funded research to improve quality and child outcomes, with research recommendations that significantly guide state and local early childhood policy (Kooragayala, 2019). The Office of Head Start noted programming should be shaped based on research that meets Head Start’s definition of “principles of scientific research” necessary to be considered for policy (Head Start Act, 2007, Sec 637). Lastly, updated in 2023, the multicultural principles have served as a resource to improve programming and service delivery for children and families. Unlike the Head Start performance standards, the multicultural principles are not attached to funding or performance reviews. Still, they are instead considered best practices for the programs. These principles do not do enough to support Indigenous pedagogy outside of tribal reservations (Administration for Children and Families, 2010). The Office of Head Start can recognize the potential and necessity for Indigenization in Head Start by amplifying the voices of Indigenous teachers already weaving and making their way into classrooms. The disconnect between research, policy, and the lived experiences of Indigenous teachers can only be bridged through meaningful collaboration and acknowledgment of the unique ways of knowing and teaching that Indigenous educators bring to Head Start spaces. Through Survivance, Indigenous teachers continue to reclaim what colonization has attempted to erase. The journey toward Indigenization and Survivance must be guided by an understanding of Indigenous practices’ holistic and sacred nature, creating spaces honoring diversity and defying the limitations of a Eurocentric education system.

In this study, the perceptions of 42 teachers—from the Stann Creek District, Belize—regarding the implementation and use of Intercultural Bilingual Education (IBE) as a language preservation tool in their schools were examined. Intercultural Bilingual Education (IBE) is a teaching method that aims at promoting the preservation of indigenous languages by integrating an indigenous language and culture into the academic curriculum, such that students can develop a better appreciation of their history and traditional practices. To examine the perspectives of teachers regarding IBE, Q Methodology was used to examine the research question: What is the range of perspectives teachers hold regarding IBE as a language preservation tool? From participant interviews and responses to an open-ended prompt centered on the research questions, the researcher developed a 40-item Q sample comprising statements that represented distinct perspectives on the use of IBE as a language preservation tool. Forty-two participants then sorted these 40 statements within a forced distribution grid that ranged from “most like my perspective” (+4) to “least like my perspective” (-4). These 42 Q sorts were then correlated; the correlations were then analyzed and rotated using PQ method software. Four factors were extracted from this process and they were converted to factor arrays resembling the same initial forced distribution grid. Based on an interpretation of the holistic configuration of these factor arrays and descriptive comments from participants concerning their sorts, these factors were named as: Strongly Supported IBE (Factor 1), Strongly Opposed but Conflicted about IBE (Factor 2), Cautiously Optimistic about IBE (Factor 3), and Supported IBE for Intergenerational Language Transfer (Factor 4). Implications from this study for administrators of similar programs include the importance of understanding teacher beliefs regarding their preparedness to deliver an IBE curriculum as well as their perceptions regarding the usefulness of such an approach, particularly given the additional instructional time needed to deliver it.

Made available in DSpace on 2016-04-04T18:29:52Z (GMT). No. of bitstreams: 1 Walkyria Mollica do Amarante 1-121.pdf: 23488787 bytes, checksum: 90bebc355b4c4b2ef7d9ad345c7e5bbb (MD5) Previous issue date: 2011-02-16 / The research aimed to observe and analyze these creative strategies in the context of curriculum materials produced for the Indigenous Education in the State of S?o Paulo. The documents consulted were provided by the Center for Indian Education (NIS), linked to the Coordinator of Education and Pedagogical Standards (CENP) of the Ministry of Education of the State of S?o Paulo. We tried to theoretical studies and reflections of researchers and experts from different fields of knowledge related to this topic, supporting arguments, data collection and registration of new information, the standards of the document retrieval quality. Educational materials were produced by teachers observed students in ethnic-Guarani, Kaingang Krenak, Tupi-Guarani and Terena in training courses and training of indigenous teachers in exercising their functions in the village schools of S?o Paulo, promoted by NIS- in partnership with CENP-EDUSP USP. Job steps were divided into four groups or series, according to the characteristics and origins of selected documents: Preliminary Studies (legal subsidies federal and state governments and their offshoots), Study I - Series 1 (discussions on the National Curriculum Reference) Study II - Series 2 (material relating to Indigenous Teaching Course - Level m?dio/MagIN/2003), Study III - Series No. 3 (Course materials resulting from the Higher Education of Indigenous Teachers - FISPI/2005- 2008 TCCs and student-teacher ). The documents consulted confirm the assumptions that creativity is present in Intercultural and Bilingual Education Differentiated / Multul?ngue Indigenous communities in school in Sao Paulo. What can be noticed from the teaching strategies used in the preparation and implementation of instructional materials, using methods such as transdisciplinarity and playfulness of indigenous transmission of wisdom and knowledge exchanges. The creative features most noticeable in the context of the documents were: flexibility, fluency of ideas, innovation, originality, sensitivity, imagination and inspiration, independence of thought and initiatives, analogies, metaphors, and combinations of concepts, motivation and curiosity, impulsiveness and spontaneity; play and relaxation, enhancement of association of ideas and knowledge. Field work does not end with this research, it offers numerous opportunities for further and search for new answers. The model was produced a brochure-book, "Creative strategies in Indigenous Education" offered to the NIS of the Secretariat of Education of S?o Paulo for evaluation studies of the distribution and socialization opportunities for indigenous communities. / A pesquisa objetivou observar e analisar estrat?gias criativas presentes no contexto do material curricular produzido para a Educa??o Escolar Ind?gena no Estado de S?o Paulo. Os documentos consultados foram disponibilizados pelo N?cleo de Educa??o Ind?gena (NEI), ligado ? Coordenadoria de Ensino e Normas Pedag?gicas (CENP) da Secretaria da Educa??o do Estado de S?o Paulo. Buscou-se embasamento te?rico em reflex?es e estudos de pesquisadores e especialistas de diferentes campos de conhecimentos relacionados com a tem?tica proposta, para suporte de discuss?es, coleta dados e registro de novas informa??es, nos padr?es de uma pesquisa documental qualitativa. Os materiais did?ticos observados foram produzidos por professores-alunos das etnias Guarani, Kaingang, Krenak, Terenas e Tupi-Guarani nos cursos de capacita??o e forma??o de professores ind?genas, no exerc?cio de suas fun??es nas escolas das aldeias de S?o Paulo, promovidos pelo NEI-CENP em parceria com a EDUSP-USP. As etapas de trabalho foram divididas em quatro blocos ou s?ries, de acordo com as caracter?sticas e origens dos documentos selecionados: Estudos Preliminares (subs?dios legais federais e estaduais e seus desdobramentos), Estudo I S?rie n?1 (discuss?es sobre o Referencial Curricular Nacional), Estudo II S?rie n?2 (materiais referentes ao Curso de Magist?rio Ind?gena n?vel m?dio/MagI&/2003), Estudo III S?rie n?3 (materiais resultantes do Curso de Forma??o Superior de Professores Ind?genas FISPI/2005-2008 e TCCs dos professores-alunos). Os documentos consultados confirmam os pressupostos de que a criatividade est? presente na Educa??o Diferenciada Intercultural e Bil?ngue/Multul?ngue Ind?gena, nas comunidades escolares em S?o Paulo. O que pode ser notado a partir das estrat?gias pedag?gicas utilizadas na elabora??o e aplica??o dos materiais did?ticos, usando a transdisciplinariedade e a ludicidade como metodologias de transmiss?o de sabedorias ind?genas e conhecimentos interculturais. As caracter?sticas criativas mais notadas no contexto dos documentos avaliados foram: flexibilidade; flu?ncia de id?ias; inova??o; originalidade; sensibilidade; inspira??o e fantasia; independ?ncia de pensamento e iniciativas; analogias, met?foras e combina??es de conceitos; motiva??o e curiosidade; impulsividade e espontaneidade; brincadeiras e descontra??o; aprimoramento de id?ias e associa??o de saberes. O campo de trabalho n?o se esgota com esta pesquisa, pois oferece in?meras possibilidades de continua??o e busca de novas respostas. Foi produzido o modelo de um folheto-cartilha, Estrat?gias criativas na Educa??o Ind?gena , oferecido ao NEI da Secretaria da Educa??o de S?o Paulo para avalia??o, estudos das possibilidades de divulga??o e socializa??o para as comunidades ind?genas.

The Countried experience of Aboriginal and Torres Strait Islander Peoples of (Australia), ground a resilience and strength in sovereign thinking through the Stories we share laterally with family and inter-ancestrally through our connections to the Dreaming. The stories we share develop a sense of inalienability we have that is connected to the Countries of origin we share and identify with across the continental scape of Land, Water and Sky Country. As a formative philosophical assumption, the Countried existence that this dissertation develops, illuminates the significance of this research thinking to contribute to the continued development of Indigenous education for Aboriginal and Torres Strait Islander students attending secondary high schools across (Australia). By attending to the ways Elders as significant Indigenous leaders describe and develop their storied lives through lived experience, this Countried philosophy emerges through the Storied knowing of Country. By examining the approaches to learning Aboriginal and Torres Strait Islander students adopt, further evidence can be contributed to the research surrounding Indigenous thinking and cognitive approaches to thinking through education learning tasks. By examining the perceptions and beliefs of non-indigenous teachers, this dissertation aims to contribute evidence to Indigenous pedagogies that teachers can deploy in the delivery of meaningful Indigenous Knowledge curricula content. Summatively, this thesis found that when deep engagements are made into the notion of inalienability of Countried experience, salient avenues of thinking and learning and teaching emerge surrounding the ways education can continue to elaborate and relate meaningfully to the First Peoples of Australia.

Made available in DSpace on 2016-04-27T14:31:37Z (GMT). No. of bitstreams: 1 Tese Janina Moquillaza Sanchez.pdf: 2924549 bytes, checksum: e7ea38e727b42d3eb445c0aa1803645a (MD5) Previous issue date: 2006-03-17 / Conselho Nacional de Desenvolvimento Científico e Tecnológico / This is a qualitative ethnographic research, approached through the action-research method. From the problem of limitations to access the human right to quality education, I intended to know the ways to enhance self esteem of indigenous teachers through the means of art, by accessing theoretical discourses and appropriating of knowledges in intercultural relations. Specifically, I observed the case of a group of the Tupi-guarani linguistic branch in the State of São Paulo. For the paradigmatic orientation of this thesis I adopted the cultural anthropological theory of Clifford Geertz, to whom it is a net of meanings invented by man. Within the net of relations between the whites culture of education and indigenous culture of education, I developed a theoretical comprehension of culture as empowered mechanisms, controls, instructions to govern behavior, and adopting Geertz idea of art as a cultural symbolic system, I found a cultural collective production as the materialization of a way of living. Also, I based on Vygotsky s thoughts about the psychology of art, aesthetics on education, on current life and on behavior, the use of language, the social formation of mind and the importance of mediation. I researched about socio-historical circumstances of indigenous intercultural education as the action-research was developed at the Piaçaguera Tupi-guarani village, in Peruíbe, interior of São Paulo. As the problem configurated, and wiling to reveal the truth of the hypothesis of teachers low self-esteem, we developed a process of life history researches in the same village, sharing knowledges and stimulating the use of abilities to create, recovering ancient knowledges, and recognizing of possibilities of the use of artistic languages, in indigenous education. I consider that intercultural education is a challenge to contemporary education and that in the differentiated indigenous education persist ideas of the school of whites. I found important ways of how this is affecting and will affect indigenous populations, remaining some questions such as how this people use and will use their strength to also affect it; answer that will surely be given by us and by future generations. Concluding, I found that it was possible to contribute to enhance the self esteem of the indigenous group, to recover some elements of the cultural symbolic system, to promote art in education and in the life of people of the indigenous Piaçaguera village / Trata-se de pesquisa qualitativa de caráter etnográfico, com abordagem metodológica de pesquisa-ação. A partir do problema das limitações do acesso ao direito humano à educação de qualidade, busquei conhecer a maneira pela qual o professor indígena pode por meio da arte, valorizar a sua auto-estima tendo acesso aos discursos e apropriando-se dos saberes nas relações interculturais. Especificamente, observei o caso de uma tribo do tronco lingüístico tupi-guarani no Estado de São Paulo. Para orientação paradigmática desta tese, adotei a teoria antropológica da cultura, de Clifford Geertz, para quem a cultura é uma teia de significados tecida pelo homem. Nessa teia das relações entre a cultura de educação do branco, com a cultura de educação indígena; teci linha teórica que parte da compreensão de cultura como conjunto de mecanismos de poder, controles e instruções para governar o comportamento e da idéia, também de Geertz, de arte como sistema simbólico cultural, uma forma coletiva e materialização de uma maneira de viver. Igualmente, fundamentei-me no pensamento de Vygotsky sobre a arte na educação e a estética na vida cotidiana e no comportamento, o uso da linguagem, a formação social da mente e a importância da mediação. Investiguei as circunstâncias sócio-históricas da educação intercultural indígena e na pesquisa-ação, desenvolvida na aldeia Piaçaguera, município de Peruíbe, São Paulo, à medida que o problema se configurava, e visando desvelar a verdade da hipótese da baixa auto-estima dos professores, desenvolvemos juntos pesquisas e compartilhamos conhecimentos; estimulei o uso das habilidades para criar; o resgate do conhecimento dos antepassados e do reconhecimento das possibilidades de uso das linguagens artísticas, na educação. Considero que a educação intercultural é um desafio para a educação contemporânea e que na educação diferenciada, para a educação indígena, permanece a idéia de escola de branco. Encontrei maneiras importantes que mostram como isso está afetando e afetará as populações indígenas, permanecendo algumas perguntas sobre como essas populações usam e usarão suas forças para também afetá-la; questões que certamente serão respondidas pelas gerações futuras. Concluindo, constatei que foi possível contribuir para a valorização da auto-estima dos professores indígenas, resgatar alguns elementos do sistema simbólico cultural do contexto e promover a arte na educação e na vida da comunidade indígena da aldeia Piaçaguera