In the late nineteenth century, Peru began a process of political stabilization, which was based on an alliance between the coastal oligarchy and the Andean gamonales. The latter would retain control of indigenous masses in exchange for enjoying a position of power in Parliament and having jurisdiction, viathe provincial and local governments, over matters of education and health. However, as discussed in this article, in the early twentieth century, a faction of the Partido Civil sought to restore administrative centralization in order to make its educational project more feasible. This new proposal challenged the interests of regional elites, who saw a threat to their positions of power, as well as other factions of the Partido Civil. / A finales del siglo XIX, el Perú inició un proceso de estabilización política, el cual se asentó en una alianza entre los sectores oligárquicos costeños y los gamonalesa ndinos. Estos últimos mantendrían el control de las masas indígenas a cambio de disfrutar de un espacio de poder en el Parlamento y de tener competencia, vía los gobiernos provinciales y locales, en materia educativa y sanitaria. Sin embargo, como se verá en el presente artículo, a inicios del siglo XX una facció ndel Partido Civil buscó restablecer una centralización administrativa con el propósito de hacer más factible su proyecto educativo. Esta nueva propuesta se enfrentó a los intereses de las élites regionales, que veían amenazados sus espacios de poder, y a otras facciones del civilismo.

Cultural play songs are a world wide phenomenon in which children participate. The current research explored settings where such cultural play songs occur; both in and outside of pre-schools. Despite the availability of play songs in most cultural contexts, combined with children's natural inclination to be actively involved in playing and singing games, these cultural assets are generally not considered as a pedagogical tool in Early Childhood Education (ECE). Therefore, the aim of this research was to investigate the pedagogical significance of cultural play songs found in and outside of pre-schools for ECE. In this study, I investigated how play songs take place in both settings in order to reveal commonalities and differences so that, when taken together, this knowledge would enhance the understanding of how educators could optimally use play songs in ECE contexts. An ethnographic research design was conducted within a qualitative paradigm, incorporating non-participant observation, complete participant observation, video recordings, and face-to-face interviews. For the first part of data collection within pre-school settings, participants included thirty teachers from twenty pre-schools in seven provinces of Zambia. During the second part of data collection in a simulated out of school setting, participants included eighteen pre-school children and an expert on cultural play songs. This resource person facilitated sixteen cultural play song sessions in which the children and I actively participated. Video recordings were made of all cultural play song activities in both settings, supporting non-participant as well as complete participant observasions. This empirical data provided evidence regarding the pedagogical value of play songs as a cultural resource. As a result, play songs were collected in order to be preserved and promoted for future use in ECE, thus defying the simplistic view that they are mere entertainment. By drawing on Vygotsky's socio-cultural learning theory and African traditional education perspectives as theoretical framework, the study equally makes a scholary contribution towards play songs as a valuable indigenous tool for teaching and learning in ECE. The results of the study indicate the following concerning cultural play songs: Firstly, there is limited to non use of these songs in Zambian pre-schools compared to English rhymes and Sunday school songs; secondly, they are not currently considered as valid resources for teaching and learning; and thirdly, their use in ECE depends on the teacher's knowledge, skills and perceptions, as well as on the attitudes of school administration and parents. Recommendations are made for flexible methodologies which nurture linkages between music practice in and outside of school settings. Play songs as cultural resources support teacher and learner interactions in musically and playfully stimulated environments. / Thesis (DMus)--University of Pretoria, 2016. / Music / DMus / Unrestricted

The Sámi people are an indigenous people that live in the northern region of Norway, Sweden, Finland and Russia (O’Dowd 2015, 187). They have been subjects of oppression and abuse by the majority culture for centuries. The sámi people were recognized as an indigenous people by the Swedish government in 1977 (Kvarfordt et al. 2004, 11). In Norway, they were recognized in 1989 whereas in Finland that year was 1995 (Förenta Nationerna u.å; O’Dowd 2015, 202). Therefore, the national governments of Sweden, Norway and Finland are obliged to follow a range of international treaties regarding the sámi peoples’ rights as an indigenous people (FN 2021). Nevertheless, the UN and EU have criticized the same governments for un-dermining sámi rights. This paper intends to investigate the cultural rights of the Sámi people in school with a comparison between Norway, Sweden, and Finland’s educational system. More specifically, the paper examines how the school system of Norway, Sweden, and Finland can help preserve sámi culture. In doing so, the essay explores three different cultural aspects from a sámi perspective, namely: the possibility to learn a sámi language in school, to learn sámi handicraft, and to learn about reindeer husbandry. Furthermore, the essay explores how these aspects are approached in the different nations by analyzing national school law and regulation. The material is then analyzed through the concepts of enculturation and socialization. In short, enculturation deals with different processes that aims to preserve and appropriate one’s own culture whereas socialization deals with processes that aims to assimilate people into the main culture. The results of the study show that all three nations have tendencies of preserving sami culture depending on which aspect that is studied. For instance, all countries support sámi language education but to what degree, varies between the nations. In contrast, only the Swedish educational system explicitly supports education in sámi handicraft and reindeer husbandry. Even though the results indicate differences between the countries’ educational system they also in-dicate that their national law on the matter of sámi rights are mostly similar in writing. Finally,

This paper examines how Sami identity is related and affected by the nomadic school's textbooks during the 1920's. This is followed by a comparison with the textbooks for the Swedish elementary school during the same time period to examine the differences in mediated norms in the textbooks of the two schools. Previous research shows that the school system is a way of controlling and creating desirable citizens that fit into the majority of society's norms. Previous research also shows that there is a hierarchy in the Sami community where Sami occupied with reindeer herding stand above other Sami, and this affects the extent of how a Sami chooses and dares to identify as Sami. This study examines how Sami people are portrayed and by which norms the children are met in textbooks. The results indicate that the norm for a Sami created and portrayed by white men is a nomadic reindeer herder and this norm was enforced upon Sami children through the nomadic school but also shown in the textbook for the Swedish elementary school. The opportunities for creating their own identity were greater for Swedish children than Sami children. The result is analysed on theories of postcolonial theory regarding the exercise of power through language, and norm-critical theory focusing on norms regarding ethnicity and masculinity.

This dissertation walks the balance between the western structures of academia and Indigenous ways of storytelling and knowing. Stories are how knowledge is shared and passed down in many Indigenous cultures. This study utilizes Indigenous Storywork methods, alongside western case study methodology, to explore how colonialism and the structures of public, non-Native higher education institutions and engineering programs impact the lived experiences of Indigenous STEM students. Using Tribal Critical Race Theory (TribalCrit), this study also connects individual student experiences through stories to systemic structures of universities and engineering programs in a way that honors and amplifies Indigenous ways of thinking and doing. The study was situated at a university in the eastern U.S. and had three primary forms of data: public documents such as university historical documents and program policies and structures, focus group discussions with a university Council of Elders from the Indigenous community, and individual interviews with Indigenous STEM students from the Lumbee and Coharie nations. The findings demonstrate the ways that the Indigenous STEM students at North Carolina State University hold community as a cultural value from their Tribal backgrounds that is paramount to their success at the university. The students utilize community to access knowledge and build power for themselves as well as for the whole university Indigenous community. NC State's Indigenous engineering students perceived the structures and policies of their engineering programs to be disconnected from community and relationality and thus did not utilize or connect to these structures as designed. This work also provides an example of a framework for engaging with university Indigenous communities to co-create meaningful and impactful research and demonstrates the differences in the experiences of Indigenous students in the eastern U.S. from those in the west, specifically in terms of their invisibility in the larger community, both on and off campus. / Doctor of Philosophy / This dissertation walks the balance between the western structures of academia and Indigenous ways of storytelling and knowing. Stories are how knowledge is shared and passed down in many Indigenous cultures. This study centers Indigenous methodologies and theories to explore how colonialism and the structures of public, non-Native, higher education institutions and engineering programs impact the lived experiences of Indigenous STEM students. This study also connects individual student experiences to the systemic structures of universities and engineering programs. The study focuses on a university in the eastern U.S. and used three forms of data: public documents such university historical documents and current policies, a group discussion with a Council of Elders from the Indigenous community, and individual interviews with Indigenous STEM students. The students were members of the Lumbee and Coharie nations. The findings highlight the way they hold community as a cultural value deeply tied to their Tribal backgrounds. This community is key to their success at the university and used community to access knowledge and build power for themselves as well as for the whole university Indigenous community. In particular, the Indigenous engineering students perceived the structures and policies of their engineering programs to be disconnected from community and relationships, and thus they did not use or connect to those structures in the intended ways. Instead, they went outside the system to gain the knowledge the needed. This work also provides a framework, grounded in Indigenous value of respect, reciprocity, responsibility, reverence, holism, interrelatedness, and synergy, for engaging with university Indigenous communities to co-create meaningful and impactful research and demonstrates the differences in the experiences of Indigenous students in the eastern U.S. from those in the west, specifically in terms of their invisibility in the larger community, both on and off campus.

<p>The writing centers created to serve predominately white institutions (PWIs) are not designed to meet the needs of Indigenous writers. Despite ostensible moves towards equity and social justice, Indigenous peoples often remained overlooked in writing center studies, partly due to the lack of attention paid to centers in Indigenous-serving institutions. <em>Weaving Centers of Resistance</em> responds to this gap by mapping the writing centers and tutoring centers at Indigenous serving institutions, investigating how tutoring pedagogy for writing is adapted in these contexts, and developing recommendations for culturally relevant writing center pedagogy. The research was conducted in three stages: A survey designed to collect basic demographic information was sent to 33 Tribal Colleges and Universities (TCUs),  35 Native American-serving, Non-Tribal Institutions (NASNTIs), and 13 Native Hawaiian-serving Institutions (NHSIs). From participants in the survey, 10 writing and tutoring center practitioners were recruited for two rounds of virtual interviews. Finally, two interview participants were recruited for virtual case study interviews. This dissertation is divided into seven chapters. The first chapter contextualizes this project in Indigenous movements towards rhetorical sovereignty set against composition’s implication in racist ideologies. The second chapter lays out the history of western colonial education, surveys Indigenous topics in writing center studies, and argues for decolonizing the writing center movement towards just pedagogies. The third chapter troubles empirical methodologies within writing center studies and discusses the methodologies and methods used for this study. The fourth chapter offers findings from the survey sent to Indigenous-serving institutions. The fifth chapter introduces the ten writing and tutoring center practitioners interviewed for this study. The sixth chapter reports on themes developed in qualitative coding of interviews. The final chapter synthesizes the findings, discusses limitations, and offers a path forward for writing center practitioners working with Indigenous peoples. A few of the key findings of this project are the prevalence of learning centers in Indigenous-serving institutions, the deeply intersectional challenges faced by Indigenous writers, and the importance of relationship for tutoring in Indigenous contexts. This work attempts to offer practitioners in Native educational contexts better tools to teach writing from Indigenous perspectives and provides scholars across humanities strategies for rethinking resistance to linguistic colonialism.</p>

This document represents a holistic account of two years’ work thinking about place-based learning at Ye’yumnuts from a Quw’utsun Mustimuhw perspective. In acknowledging individual and collective responsibility, and accounting for the slowness of work in place over time, this document signals the need for specific careful conversations about Quw’utsun ways of being in place. Some of the topics highlighted for subsequent engagement include prioritizing Indigenous futures over settler futures when constructing and imagining Indigenous land; the need for a strengthening of Quw’utsun community engagement at Ye’yumnuts in support of further local public-school learning at the site; the potential for a deeper recognition of Quw’utsun protocols to ensure safety for Indigenous and settler visitors at Ye’yumnuts, and a nuanced understanding of visiting a place such as Ye’yumnuts in a public school-setting. This work affirmed my own commitment to thinking through the ways in which Quw’utsun Mustimuhw and their futures can be prioritized at Ye’yumnuts – how this place can be appropriately reintegrated into Quw’utsun territory and into our daily lives. This document indicates a shift in my research and personal intentions, shifting from a focus on public-school resources to an attention to the importance of Ye’yumnuts’ unique connection to its people, and the ways in which this strengthened connection will one day best support public-school learning at Ye’yumnuts and other places in Quw’utsun territory. / Graduate

Orientador: João Augusto Gentilini / Banca: Edson do Carmo Inforsato / Banca: Marilda da Silva / Banca: Carmen Tereza Velanga / Banca: Edinaldo Bezerra de Freitas / Resumo: Esta tese tem como objetivo analisar o Projeto Açaí - Formação de Professores Indígenas, que se insere no Programa de Educação Indígena desenvolvido pelo Governo do Estado de Rondônia, no período de 1998 a 2004. Este Projeto nasceu de um movimento em prol de uma educação indígena diferenciada, multicultural e bilíngue na década de 1990, que teve como resposta, no estado de Rondônia, a formulação de uma política pública de educação para as comunidades indígenas. A metodologia utilizada foi a de estudo de caso com abordagem qualitativa, além da pesquisa bibliográfica, documental e das entrevistas com professores indígenas. Quanto ao referencial teórico, optou-se pelos estudos realizados sobre a temática e a educação indígena a partir dos conceitos de multiculturalismo, interculturalidade, e alteridade, que se encontram nos documentos oficiais que fundamentam o Referencial Curricular Nacional de Educação Indígena (RCNEI) e as Políticas Públicas de Educação Indígena. Em que pesem os problemas concernentes à execução da gestão do projeto, tais como a falta de condições infraestruturais, currículos inadequados, professores distantes da realidade indígena, esta formação teve, na concepção dos participantes da pesquisa, impacto positivo nas suas práticas. Os resultados da investigação apontam para a contribuição positiva que o Projeto Açaí proporcionou à formação dos professores indígenas no estado de Rondônia. Nesse sentido e, após analisados os impactos e equívocos do projeto, acredita-se em que o mesmo possa subsidiar futuros programas de formação, desde que se respeite a diversidade cultural e a realidade a que se destinam / Abstract: In this thesis we aim at analyzing Acai Project - Indigenous Teachers Education, a part of the Indigenous Education program developed in the State of Rondonia, from 1998 to 2004. This project grew out of a move towards a differentiated, bilingual and multicultural Indigenous education, in the 1990s. This program was an answer to the need, in Rondonia state, of a policy for public education to indigenous communities. The methodology used was a case study with a qualitative approach, besides researching the literature in the area, documentary investigation and interviewing indigenous teachers. Our theoretical support comes from studies on education and multiculturalism as well as the National Curriculum for Indigenous Education and Public Policies for Indigenous Education. In spite of the problems concerning the implementation of the project management, such as lack of infrastructural conditions, inadequate curriculums, teachers' alienation from the indigenous reality, this program was regarded by people involved in it, as positive concerning the practices evaluated. Our study reveals that the Asia Project brought a positive contribution to indigenous teachers in the state of Rondonia. In this sense, after analyzing the impacts of the project and some misconceptions, we believe that the project should support future Indigenous education programs, provided that they respect cultural diversity and the Indigenous reality / Resumen: Esta tesis tiene como objetivo analizar el Proyecto Asaí - Formación de Profesores Indígenas, que se insiere en el Programa de Educación Indígena desarrollado por el Gobierno del Estado de Rondônia, en el período de 1998 a 2004. Este Proyecto nasce de un movimiento a favor de una educación indígena diferenciada, multicultural e bilingüe en la década de 1990, que tuvo como respuesta, en el Estado de Rondônia, la formulación de una política pública de educación para las comunidades indígenas. La metodología utilizada fue la del estudio de caso con abordaje cualitativa, más allá de la investigación bibliográfica, documental y de las entrevistas con profesores indígenas. Cuanto al referencial teórico, se opto por los estudios realizados sobre la temática y la educación indígena a partir de los conceptos de multiculturalismo, interculturalidades, y alteridades, que se encuentran en los documentos oficiales que fundamentan el Referencial Curricular Nacional de Educación Indígena (RCNEI) y las Políticas Públicas de Educación Indígena. En que pesen los problemas concernientes a la ejecución de la gestión del proyecto, tales como la falta de condiciones infraestructurales, currículos inadecuados, profesores distantes de la realidad indígena, esta formación tuvo, en la concepción de los participantes de la investigación, impacto positivo en sus prácticas. Los resultados de la investigación apuntan para la contribución positiva que el Proyecto Asaí proporcionó a la formación de los profesores indígenas en el Estado de Rondônia. En ese sentido y, después de analizados los impactos y equívocos del proyecto, se cree que el pueda subsidiar futuros programas de formación, desde que se respecte la diversidad cultural y la realidad a que se destinan / Doutor

Made available in DSpace on 2014-06-11T19:31:29Z (GMT). No. of bitstreams: 0 Previous issue date: 2011-01-26Bitstream added on 2014-06-13T19:20:35Z : No. of bitstreams: 1 venere_mr_dr_arafcl.pdf: 9113201 bytes, checksum: 8752b7c8faa96b8e6f2d9b71e9df9913 (MD5) / Coordenação de Aperfeiçoamento de Pessoal de Nível Superior (CAPES) / Esta tese tem como objetivo analisar o Projeto Açaí – Formação de Professores Indígenas, que se insere no Programa de Educação Indígena desenvolvido pelo Governo do Estado de Rondônia, no período de 1998 a 2004. Este Projeto nasceu de um movimento em prol de uma educação indígena diferenciada, multicultural e bilíngue na década de 1990, que teve como resposta, no estado de Rondônia, a formulação de uma política pública de educação para as comunidades indígenas. A metodologia utilizada foi a de estudo de caso com abordagem qualitativa, além da pesquisa bibliográfica, documental e das entrevistas com professores indígenas. Quanto ao referencial teórico, optou-se pelos estudos realizados sobre a temática e a educação indígena a partir dos conceitos de multiculturalismo, interculturalidade, e alteridade, que se encontram nos documentos oficiais que fundamentam o Referencial Curricular Nacional de Educação Indígena (RCNEI) e as Políticas Públicas de Educação Indígena. Em que pesem os problemas concernentes à execução da gestão do projeto, tais como a falta de condições infraestruturais, currículos inadequados, professores distantes da realidade indígena, esta formação teve, na concepção dos participantes da pesquisa, impacto positivo nas suas práticas. Os resultados da investigação apontam para a contribuição positiva que o Projeto Açaí proporcionou à formação dos professores indígenas no estado de Rondônia. Nesse sentido e, após analisados os impactos e equívocos do projeto, acredita-se em que o mesmo possa subsidiar futuros programas de formação, desde que se respeite a diversidade cultural e a realidade a que se destinam / In this thesis we aim at analyzing Acai Project - Indigenous Teachers Education, a part of the Indigenous Education program developed in the State of Rondonia, from 1998 to 2004. This project grew out of a move towards a differentiated, bilingual and multicultural Indigenous education, in the 1990s. This program was an answer to the need, in Rondonia state, of a policy for public education to indigenous communities. The methodology used was a case study with a qualitative approach, besides researching the literature in the area, documentary investigation and interviewing indigenous teachers. Our theoretical support comes from studies on education and multiculturalism as well as the National Curriculum for Indigenous Education and Public Policies for Indigenous Education. In spite of the problems concerning the implementation of the project management, such as lack of infrastructural conditions, inadequate curriculums, teachers´ alienation from the indigenous reality, this program was regarded by people involved in it, as positive concerning the practices evaluated. Our study reveals that the Asia Project brought a positive contribution to indigenous teachers in the state of Rondonia. In this sense, after analyzing the impacts of the project and some misconceptions, we believe that the project should support future Indigenous education programs, provided that they respect cultural diversity and the Indigenous reality / Esta tesis tiene como objetivo analizar el Proyecto Asaí – Formación de Profesores Indígenas, que se insiere en el Programa de Educación Indígena desarrollado por el Gobierno del Estado de Rondônia, en el período de 1998 a 2004. Este Proyecto nasce de un movimiento a favor de una educación indígena diferenciada, multicultural e bilingüe en la década de 1990, que tuvo como respuesta, en el Estado de Rondônia, la formulación de una política pública de educación para las comunidades indígenas. La metodología utilizada fue la del estudio de caso con abordaje cualitativa, más allá de la investigación bibliográfica, documental y de las entrevistas con profesores indígenas. Cuanto al referencial teórico, se opto por los estudios realizados sobre la temática y la educación indígena a partir de los conceptos de multiculturalismo, interculturalidades, y alteridades, que se encuentran en los documentos oficiales que fundamentan el Referencial Curricular Nacional de Educación Indígena (RCNEI) y las Políticas Públicas de Educación Indígena. En que pesen los problemas concernientes a la ejecución de la gestión del proyecto, tales como la falta de condiciones infraestructurales, currículos inadecuados, profesores distantes de la realidad indígena, esta formación tuvo, en la concepción de los participantes de la investigación, impacto positivo en sus prácticas. Los resultados de la investigación apuntan para la contribución positiva que el Proyecto Asaí proporcionó a la formación de los profesores indígenas en el Estado de Rondônia. En ese sentido y, después de analizados los impactos y equívocos del proyecto, se cree que el pueda subsidiar futuros programas de formación, desde que se respecte la diversidad cultural y la realidad a que se destinan

Many of the international, supranational, national, and grassroots development organizations working in the field of education channel their efforts into capacity-building for teachers. My research examines the nexus of such international development by US-based organizations with national schooling systems by naming and theorizing this process as a new field called cross-border teacher education. "Cross-border" is the term employed by UNESCO (2005) and OECD (2007) to describe international cooperative projects in higher education, synonymous with "transnational," "borderless," and "offshore" education (Knight, 2007). I use a critical lens to compare two distinct models of cross-border teacher education: a small locally based non-profit development organization in Guatemala that has worked with one school for several years, and a US government-funded program whose participants are trained in bilingual teaching methods and critical thinking at US colleges and universities, then return to their home communities throughout Mexico and Guatemala. These are programs for inservice teachers and are henceforth referred to as cross-border professional development or CBPD. The research questions for this study are: What institutions shape cross-border professional development in these cases? How are language policies enacted through CBPD? How do teachers make meaning of their CBPD experiences when they return to their classrooms and communities? And finally, What do these case studies tell us about cross-border professional development as a process? These questions generate understandings of national education systems, US-based international development, and cross-border education. Utilizing ethnographic approaches to educational policy that locate regional, class, and ethnic asymmetries (McCarty, 2011; Tollefson, 2002), data was gathered according to the distinct organizational structures of the two agencies. For the larger organization data collection was initiated with electronic open-ended questionnaires and supplemented by semi-structured interviews, classroom observations, and program documents. Data on the smaller organization was collected through participant observation in professional development workshops and classrooms, semi-structured interviews, and textual analysis of teacher reflections, organizational emails and documents. The research focuses on the voices of teachers as the target of cross-border professional development efforts, but also maps out the dialogic perspectives of education officials and the organizations‘ administrators to illuminate tensions within the process as well as highlights some surprising roles for teachers as agents of change.