This essay investigates sami thematics within the national school curricula of Sweden, Norway and Finland. It is a comparative essay with a focus on how the Sami are represented, using Olsen’s (2017) theoretical concepts of absence, inclusion, and indigenization. The essay is limited to studying sami representation within the subjects of social science, religion and history. Furthermore, the study aims to find possible causes of variation in the result. The results show that the Norwegian curricula have a broader inclusion of sami thematics compared to the Swedish and Finnish curricula. Additionally, the Norwegian curricula show more content of indigenization than that of the Swedish and Finnish curricula.

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Given my experiences as a young conservation advocate, I saw a need to teach students the importance of interconnectedness, cultural awareness and systems-thinking skills through a spatial lens. I believe these skills are required for holistic, equitable and sustainable conservation decision-making in local and international contexts. This thesis uses geospatial tools to teach conservation ecology vocabulary and concepts from high school environmental science curriculum in two online resources. The purpose of my lesson plan is to show students how conservationists address complex conservation and land-use challenges using the Jane Goodall Institute’s community-centered conservation approach as a case-study. My hope is that these lessons empower students to become change-agents in their communities.

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.

Esta tese, desenvolvida no âmbito do Grupo de Etnologia Urbana do Núcleo de Antropologia Urbana da USP discute os enredamentos entre educação, cidade e política a partir das experiências sateré-mawé com Ensino Superior. O trabalho é desenvolvido a partir de pesquisa bibliográfica, documental, entrevistas e, principalmente, da etnografia desenvolvida individualmente e junto a outros pesquisadores do GEU, cuja coparticipação deu-se em campo e na produção de cadernos de campo coletivos. Esta etnografia centra-se na cidade de Parintins-AM (médio-baixo Amazonas), na turma de Parintins do curso de Pedagogia Intercultural (2009 e 2014) oferecido pela Universidade do Estado do Amazonas UEA, e nas circulações dos acadêmicos indígenas Sateré-Mawé e suas práticas por entre as cidades e as aldeias da Terra Indígena Andirá-Marau, sobretudo a aldeia Ponta Alegre. Ao longo dos cinco capítulos, a etnografia desenvolvida entre os Sateré-Mawé é apresentada face a discussões sobre modelos analíticos da antropologia acerca de objetos como cidade, cultura e interculturalidade, redes de saberes, ensino superior indígena, estado, política dos e para indígenas e festas. Exploro as conexões parciais engendradas pela presença de acadêmicos sateré-mawé na universidade e sua circulação por instituições (escolas, secretarias, etc.), práticas (ensino, política, lazer), eventos (feiras escolares, eventos acadêmicos, rituais, futebol) e modos de conhecimento e enunciação. Apresento reflexões que emergiram na interlocução com os Sateré-Mawé acerca das relações engendradas pelo dispositivo da interculturalidade, como suas interpretações do Festival Folclórico do Boi Bumbá, principal atividade econômica de Parintins; e da proposta de uma Livre Academia do Wará, a universidade indígena proposta pelo Consórcio de Produtores Sateré-Mawé. Discuto como enquadram seus intuitos de ter uma \"educação dos brancos\" em suas cosmopolíticas face ao mito do Imperador, o sistema de conhecimento do guaraná e a Festa da Tucandeira. O Imperador é um demiurgo relacionado a eventos históricos e à habilidade sateré-mawé de pacificar e canalizar potências dos brancos, agora situadas nos currículos e diplomas universitários. Os Sateré-Mawé são \"filhos do Guaraná\", uma planta professora que transforma o ethos guerreiro no uso diplomático de \"boas palavras\", necessárias à formação do bom professor. Os cantos da Tucandeira, festa mais conhecida dos Sateré-Mawé, trazem as Sehay Pooti (boas palavras) ensinando os jovens que dançam suportando a dor da luva de formigas. Mais do que diacríticos de uma identidade indígena, estes mitos e ritos formam um complexo sistema de saberes que delineiam as compreensões Sateré-Mawé sobre suas agências na contemporaneidade. / This thesis was carried out within the scope of the Group of Urban Ethnology of the Centre of Urban Anthropology (USP), discussing the intertwining of education, city and politics from Sateré-Mawés experiences with Higher Education. This work is based on bibliographic, documental research, interviews and, mainly, on the ethnography carried out individually and together with other GEU researchers, which co-participation occurred on the field as well as producing collective field reports. The ethnography focus on the city of Parintins AM (lower Amazon River), on the Parintins Intercultural Pedagogy class (2009-2014) from the University of the State of Amazonas UEA, and their practices between the cities and villages from Andirá-Marau Indigenous Land, mainly the village of Ponta Alegre. Along its five chapters, the ethnography carried out among the Sateré-MAwé is presented in face of discussions about anthropological analytical models of subjects such as city, culture and interculturality, knowledge networks, indigenous higher education, state, politics from and concerning indigenous peoples and festivities. I explore the partial connections engendered by the presence of Sateré-Mawé academics at the university and their circulation between institutions (schools, public offices, etc.), practices (teaching, politics, leisure), events (school fairs, academic events, festivities, soccer) and modes of knowledge and enunciation. I present reflections that had emerged in the dialogue with Sateré-Mawé about the relations engendered by the device of interculturalism, such as their interpretations of the Boi Bumbá Folkloric Festival, the major economic activity in Parintins; and of the project of a Wará Free Academy, the indigenous university proposed by the Sateré-Mawé Producer Consortium. I discuss how they frame their goals of getting a white people education in their cosmopolitics, regarding the Emperors Myth, the guarana system of knowledge and the Tucandeira Dance. The Emperor is a character related to historic events and to the sateré-mawé ability of pacifying and channel whites potencies, now placed on university curriculum and diplomas. The Sateré-Mawé are children of guarana, a teacher plant that turns the warrior ethos into the diplomatic use of good words, necessary to the teachers formation. The chants of Tucandeira, the most known festivity of the Sateré-Mawé, brings the sehay pooty (good words), teaching the dancing youth that bears the pain of the ant gloves. More than diacritics of an indigenous identity, those myths and rites form a complex system of knowledges that outline the Sateré-Mawé understandings of their agencies in the contemporaneity.

Made available in DSpace on 2016-04-27T14:32:15Z (GMT). No. of bitstreams: 1 Claudio David Cari.pdf: 707124 bytes, checksum: 7ab8c3e16a2dcbff6f829035dd86f93e (MD5) Previous issue date: 2008-06-06 / This research was developed in 2003 in order to analyze the contributions of the sociocultural instruments for the inclusion of the Tupinikim cultural identity in the curricular proposal for Natural Sciences of the first cycle of the primary education at the Pau Brasil village school of the Tupinikim ethnic group. This research came out as a response to a commitment previously acquired with the INSTITUTO DE PESQUISA E EDUCAÇÃO IPE (Institute of Research and Education IRE) in the sense of being a contribution to the process of recreating the Natural Sciences curriculum of the Indigenous Education, making it a differentiated, specific, intercultural and bilingual one, with and for the Tupinikim and Guarani indigenous populations of the municipality of Aracruz State of Espírito Santo. This work, which is the result of a qualitative analysis based on both a visual research methodology and the sociointeractionism, selects, observes and analyzes videotapes and documents of the teaching-learning process of the above mentioned school. Its results indicate that the 2003 curricular proposal for the teaching of Natural Sciences was, at the same time, an attempt to recreate the Tupinikim cultural identity as well as a clear limitation to it. It also sates that the teaching process led by this proposal was centered on the perspective contents, both scientific as well as from the Tupinikim culture. In that context, this research concludes that the sociocultural awareness process has not yet become a reality among the students, as far as the Natural Sciences is concerned / Esta pesquisa foi desenvolvida a fim de analisar as contribuições para a tomada de consciência dos instrumentos socioculturais visando à recriação da identidade cultural na proposta curricular para a área de Ciências Naturais, do primeiro ciclo do ensino fundamental, da escola da aldeia Pau Brasil , da etnia Tupinikim realizada no ano 2003. Ela responde a um compromisso adquirido com o INSTITUTO DE PESQUISA E EDUCAÇÃO IPE de contribuir com o processo de recriação do currículo da área de Ciências Naturais da Educação Indígena, que seja diferenciada, específica, intercultural e bilíngüe com e para as populações indígenas Tupinikim e Guarani do município de Aracruz ES. É resultado de uma análise qualitativa, baseada na metodologia da pesquisa visual. Dessa forma, seleciona, observa e analisa videotapes e documentos do processo de ensino-aprendizagem da referida escola, fundamentando-se, principalmente, nas contribuições teóricas do Sociointeracionismo. Seus resultados apontam que a proposta curricular do ano de 2003 do ensino de Ciências Naturais, ao mesmo tempo em que orientava para um processo de recriação da identidade cultural para esta área de ensino, limitava esta recriação. Também constata que o processo de ensino norteado por essa proposta foi centrado na perspectiva dos conteúdos, tanto científico quanto da cultura Tupinikim. Nesse contexto, a pesquisa identifica ainda que não se concretizou a tomada de consciência de alguns instrumentos socioculturais, por parte dos alunos, no que se refere às Ciências Naturais

Made available in DSpace on 2016-04-27T16:33:08Z (GMT). No. of bitstreams: 1 Chirley Maria de Souza Almeida Santos.pdf: 2345481 bytes, checksum: 27bbda49bf28923f36e3b051d2bb99b8 (MD5) Previous issue date: 2016-02-16 / Coordenação de Aperfeiçoamento de Pessoal de Nível Superior / This current work, analyzing narratives and information collected through the means of interviews and observation, examined the work realized by the professionals of education of the CECI-Jaraguá (center of education and indigenous culture, school belonging to the network of education of the municipality of Sao Paulo, Brazil). The reflections made with base at the data had as reference the fact that such educational center is an instrument to the strengthening of the traditional Guarani culture, transforming in school content their cosmology and customs resulted from the way of life, besides the knowledge that the elderly of the tribe carry on. The presence of the school in the community is also justified by the necessity of the indigenous understand the world of the juruá (non indigenous). It was verified that the processes of preservation of customs and native beliefs taken away in an institution (the school) that does not make part of the Guarani culture, as long as the education of the children was historically promoted in the interaction and integration of them in the activities of the adults, show the transformation such of the tradition as the school, without meaning the loss of the cultural identity. For this reason, the concept of frontier by Fredrik Barth was fundamental to the interpretation of the data / O presente trabalho, analisando narrativas e informações coletadas por meio de entrevistas e de observação, examinou o trabalho realizado pelos educadores do CECI-Jaraguá (Centro de Educação e Cultura Indígena escola pertencente à rede de ensino município de São Paulo). As reflexões realizadas com base nos dados teve como referência o fato de que tal centro educacional é um instrumento para o fortalecimento da cultura tradicional Guarani, transformando em conteúdo escolar a sua cosmologia e os costumes decorrentes do modo de vida, além da do conhecimento que os mais velhos da aldeia carregam. A presença da escola na comunidade também se justifica pela necessidade de os indígenas compreenderem o mundo dos juruá (não indígenas). Verificou-se que os processos de preservação de costumes e crenças levado adiante em uma instituição (a escola) que não faz parte da cultura Guarani, visto que a educação das crianças foi historicamente promovida na interação e integração delas nas atividades dos adultos, evidencia a transformação tanto da tradição como da escola, sem que isso signifique a perda da identidade cultural. Por essa razão, o conceito de fronteira de Fredrik Barth foi fundamental na interpretação dos dados

Submitted by Ricardo Cedraz Duque Moliterno (ricardo.moliterno@uefs.br) on 2015-07-21T22:38:48Z No. of bitstreams: 1 SANTANA FILHO_ Aderbal Pereira_O DESENHO DO LUGAR UMA REPRESENTA??O DA TERRITORIALIDADE ?TNICA_2014.pdf: 11021334 bytes, checksum: db082e3cf71f2a245254bbca1b46a8d3 (MD5) / Made available in DSpace on 2015-07-21T22:38:48Z (GMT). No. of bitstreams: 1 SANTANA FILHO_ Aderbal Pereira_O DESENHO DO LUGAR UMA REPRESENTA??O DA TERRITORIALIDADE ?TNICA_2014.pdf: 11021334 bytes, checksum: db082e3cf71f2a245254bbca1b46a8d3 (MD5) Previous issue date: 2014-12-15 / During everyday activities, we mentally produce paths and/or routes full of information. This mental process once transfered to a piece of paper is called ?mind map?, which is the recommended tool to understand what was lived and to introduce school cartography. At schools, cartography taught by teachers goes through a lot of challenges, due to the complexity existed around it. However, when the 12th grade student H?h?h?i Patax? of the Indigenous State School draws a symbolic map of his territory and his pathway between his house and school, are there represented, symbolic aspects, identity and cultural aspects, from the most significant elements to him. This research aimed to learn from the mental maps and semi-structured interviews the perception that indigenous student from the mentioned village has about their ethnic territory and the place of experience, both categories of geographical analysis. The survey was conducted in three different moments: first, in order to identify prior knowlegde, students wererequested to produce two mind maps, depicting the route that they make from their homes to school and of the territory of the village; the second was the pedagogical mediation performed by this teacher/researcher during Five meetings with didactic sequences about school cartography. At the last moment of post-mediation, once again, students were requested to produce the two mind maps, in order to compare them, then checking what changes occurred. The approach methodology used was the phenomenological, grounded in Humanistic Geography, with emphasis on Spatial Perception. To analyze the data, Semiotics was used in an attempt to understand the sign and phenomenology, the phenomenon, from a descriptive analysis of the drawings and their comprehension by the students? explanations. After analyzing the data it can be concluded that in the drawings of the mind maps were present, not only the representation of the place and territory, but also the cartographic language empowerment, via the use of conventional cartographic elements as well as the perception representation enrichment, in which the lived world becomes of salutary importance for meaningful learning. / Durante as atividades realizadas no cotidiano, produzimos mentalmente percursos e/ou caminhos, repletos de informa??es. Este processo mental, quando transferido para o papel, denomina-se ?mapa mental?, ferramenta indicada, principalmente para a compreens?o do vivido e introdu??o para o estudo da Cartografia Escolar. Nas escolas, o ensino de Cartografia, realizado pelos professores ainda enfrenta in?meros desafios, visto a complexidade que existe em seu entorno. No entanto, quando o aluno Patax? H?h?h?i, do 3? ano, do Ensino M?dio, do Col?gio Estadual Ind?gena, desenha o mapa do seu territ?rio simb?lico e do percurso que ele realiza entre a sua casa e a escola, est? ali representado, aspectos simb?licos, identit?rios e culturais, a partir dos elementos mais significativos para ele. Nesta pesquisa objetivou-se saber, atrav?s dos mapas mentais e da entrevista semiestruturada, qual a percep??o que o aluno ind?gena, da referida aldeia possui acerca do seu territ?rio ?tnico e do lugar de viv?ncia, ambas as categorias de an?lise geogr?fica. A pesquisa foi realizada em tr?s momentos distintos: primeiro, no intuito de identificar os conhecimentos pr?vios, foi solicitado aos alunos que produzissem dois mapas mentais, representando o percurso que eles fazem da sua casa at? a escola e do territ?rio da aldeia; o segundo foi a media??o pedag?gica, realizada por este professor/pesquisador, durante cinco encontros, com Sequ?ncias Did?ticas sobre Cartografia Escolar. No ?ltimo momento, de p?s-media??o foi solicitado, novamente, aos alunos que produzissem os dois mapas mentais, a fim de compar?-los, verificando quais altera??es ocorreram. O m?todo de abordagem utilizado foi o fenomenol?gico, alicer?ado na vertente da Geografia Humanista, com ?nfase na Percep??o Geogr?fica. Para analisar os dados, utilizou-se a Semi?tica, na tentativa de compreender o signo e a Fenomenologia, o fen?meno, a partir de uma an?lise descritiva dos desenhos e da interpreta??o deles, atrav?s das falas dos alunos. Ap?s a an?lise dos dados pode-se concluir que nos desenhos dos mapas mentais estavam presentes, n?o s? a representa??o do lugar e do territ?rio, mas tamb?m o empoderamento quando ? linguagem cartogr?fica, via a utiliza??o dos elementos convencionais cartogr?ficos, bem como do enriquecimento da representa??o perceptiva, no qual o mundo vivido passa a ter import?ncia salutar para a aprendizagem significativa.

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 dissertation seeks to investigate the nature and extent of community participation in health education decision making for Torres Strait Islander girls at one Queensland high school. As such, the study is concerned with identifying stakeholders in health education for girls, describing the ways in which stakeholders participate in health education decision-making, and identifying the factors that promote or inhibit community participation in health education decision-making. The question presupposes several standpoints: firstly, that Indigenous communities want to participate in education decision-making and, secondly, that community participation would be desirable in producing good outcomes for Indigenous students. Thus, the literature review is concerned with critiquing discourses of community participation in Indigenous education, the effects on educational outcomes of Indigenous students when community participation is enabled, and reviewing previous research on educational decision-making in health education in Australia. Given the necessity for emancipatory research methodology in Indigenous research contexts, a critical ethnographic case study approach was chosen to investigate the research questions at a high school in the Torres Strait; building a critical case record from field notes, interview data, and documents. Using Carspecken's (1996) stages of data analysis, primary records were reconstructed and dialogically negotiated with participants, to describe system relations. Such an approach allows for power and control relations between researchers and research participants to be explicated, giving voice to usually marginalised groups, such as Indigenous students. This approach was also congruent with specific Torres Strait Islander research protocols, informed by Ailan Kastom, which were necessary to sensitively and successfully undertake the research. Data analysis was informed by a framework of Indigenous community participation theory, derived from Soliman (1995), Heslop (1998 ), Ministerial Advisory Council for Aboriginal and Torres Strait Islander Education (1999) and Stewart (1999), together with curriculum theory, from Bernstein (1976; 1990; 2000). This approach constituted a unique adaptation of Bernstein's pedagogic discourse theory to a Torres Strait Islander educational setting. The findings indicated that there was strong desire by community members, including students, to participate in health education decision-making at Bluewater High. However, the ability of different stakeholder groups to participate in health education varied, with teachers exercising the most power, and students the least. An in-depth, contextual analysis, in which pedagogic decision-making occurred, enabled a number of immediate and long-term recommendations to be developed. It is envisaged that these recommendations will enable greater community participation in health education decision-making for girls at Bluewater High, and more generally in other Indigenous educational settings.