The dismantling of apartheid in South Africa provides educational researchers with the opportunity to explore many issues in education one of which being knowledge and its epistemology. Since colonization Africa has been mainly a consumer of Western knowledge and hardly a producer of new knowledge. Generally indigenous knowledge is taken by Western scholars and then sold to its motherland dressed in Western garb. Because of colonization and subsequent apartheid rule the progress of indigenous ways of knowing was marginalized and only Western ways of knowing were promoted. Indigenous ways of knowing need to be debated not only by scholars in the main but also by the science learners in African schools. Hence this study firstly explores the beliefs of a large group of grade 11 Physical Science learners about school science and indigenous knowledge and secondly explores how these learners negotiate relationships between school science and indigenous knowledge. / Thesis (M.Ed.)-University of Durban-Westville, 2004.

The goal of this study was to gather information from Aboriginal offenders and develop a categorical map that describes the factors that help and hinder maintaining a crime free life after incarceration. The critical incident technique was utilized to examine 42 Aboriginal offenders’ journeys from prison to the community. Three hundred and forty-one incidents collapsed into nine major categories representing themes that were helpful in maintaining a crime free life: 1) transformation of self; 2) cultural and traditional experiences; 3) healthy relationships; 4) having routine and structure in daily living; 5) freedom from prison; 6) purpose and fulfillment in life; 7) attempting to live alcohol and drug free; 8) professional support and programming; and 9) learning to identify and express oneself. Seventy-eight incidents formed four categories representing obstacles that interfere with maintaining a crime free life: 1) self; 2) unhealthy relationships; 3) substance use; and 4) lack of opportunity and professional support. The findings were compared and contrasted to two major theories in the literature: desistance and the risk-needs-responsivity principle. Most of the categories were well substantiated in the literature contributing knowledge to theory, policy, practice, and the community. Information obtained from this study provides an increased understanding of the needs of Aboriginal offenders and offers guidance concerning useful strategies to incorporate into their wellness plans when entering the community, most notably respecting Aboriginal culture and traditional practices. The findings also add awareness of those circumstances, issues, and problems that arise during transition that may be harmful or create obstacles to a successful transition.

This study investigated the extent to which knowledge management (KM) approaches and information and communication technologies (ICTs) can be used to manage agricultural indigenous knowledge (IK), and introduce relevant exogenous knowledge in some local communities of Tanzania. The recognition and management of local practices do not only give confidence to farmers that their knowledge and skills are valued, but also leads to the preservation and continued use of their IK. Managing IK within and across communities can help to enhance cross-cultural understanding and promote the cultural dimension of agricultural development in the local communities. The current state of managing agricultural IK and access to relevant exogenous knowledge in the selected local communities in Tanzania was investigated. The study used mixed research methods, where the qualitative approach was the dominant method. Both quantitative and qualitative data were gathered simultaneously during a single phase of data collection. The primary purpose was to gather qualitative data through the semi-structured interviews, focus groups, non-participant observation, and participatory rural appraisal tools (information mapping and linkage diagrams, and problem trees). The secondary purpose was to gather quantitative data through closed questions which were embedded in the same semi-structured interviews. Both qualitative and quantitative data analyses were kept separate, and then they were combined or integrated into the meta-inferences. Some of the qualitative themes were also transformed into counts, and these counts were compared with descriptive quantitative data. The study participants included three categories of respondents: local communities (farmers and village leaders), IK policy makers (institutions that deal with intellectual property policies in Tanzania), and knowledge intermediaries (institutions that deal with agricultural KM activities in the rural areas). The findings indicated that KM approaches can be used to manage IK and appropriately introduce exogenous knowledge in the local communities, and thus the integration of both indigenous and exogenous knowledge can be feasible. The study findings showed that farmers possessed an extensive base of agricultural IK. However, this knowledge was acquired, developed and shared within a small, weak and spontaneous network, and thus knowledge loss was prevalent in the surveyed communities. Formal sources of knowledge mainly focused on disseminating exogenous knowledge in the local communities, which showed the predominance of the exogenous knowledge system over IK in the surveyed local communities. The study found that most of the farmers’ knowledge was tacit and it was created and shared through human interactions, and thus lack of ICTs did not constitute a barrier for KM practices in the rural areas. The study findings showed that radio was the major ICT used to access exogenous and indigenous knowledge in the local communities. There was low use of ICTs to share and preserve agricultural IK in the local communities. Although there was a predominance of the exogenous knowledge system over IK in the local communities, farmers applied IK gained from tacit and explicit sources of knowledge in their farming systems as compared to exogenous knowledge in the surveyed communities. Farmers trusted their own knowledge since it did not challenge their assumptions as would new knowledge from research institutions and universities. Low use of exogenous knowledge on some farming aspects was attributed to the fact that few knowledge intermediaries had identified and prioritized farmers’ knowledge and needs in the local communities. Individual and collective interactions were already used to integrate farmers’ knowledge and exogenous knowledge in the local communities, however, they needed to be strengthened through KM practices. The study findings showed that various factors determined access to knowledge in the communities, which included ICTs, culture of a certain locality, trust, status, context and space. The findings also showed that the lack of IK policy and existence of Intellectual Property Rights (IPR) that inadequately recognised and protected IK, limited acquisition, sharing and preservation of IK in the surveyed communities in Tanzania. The study concluded that unless KM approaches are applied, IK will continue to disappear, and the rural farmers will have nothing to rely on, for their farming practices. Since knowledge is the collective expertise of everyone in the communities, this study recommends that KM practices should be embedded in the community, private and public agricultural actors and other government and private institutions as they currently function in the local communities. The government and private agricultural actors should foster the KM practices in the local communities by engaging the community leaders and rural people in the whole process. Since IK is site-specific, it can therefore seldom be scaled up without an adaptation, however it can be used to stimulate experimentation and innovation in other communities. With this view, this study recommends that knowledge should not be separated from the individuals who possess it, instead efforts should be made to enable the communities to manage their own knowledge, and to adapt other knowledge systems to suit their local context for effective KM practices. Indigenous knowledge would be effectively managed and integrated with exogenous knowledge if the government ensures that there are policies and Intellectual Property Rights (IPRs) that recognise and protect the existing knowledge in the country. These policies may include sectoral policies that deal with IK, rural development, agriculture, ICTs, education issues and various other issues. These policies should comprise the following: (i) a shared definition of and vision for KM in the country; (ii) the clear goals/strategies for the innovation initiatives to take place in the rural areas; and (iii) guidance with regard to prioritizing, deciding upon, and taking action to institutionalize KM processes in the rural areas with linkages to gender perspectives. Issues related to the capacity building, culture, content, infrastructure, and leadership should be addressed at this level for effective implementation of KM services in the rural areas. This will enable the communities and agricultural actors (such as research, extension, NGOs, libraries) to establish KM practices and a culture that is conducive for KM activities in their localities. Further, the study recommends that public and private institutions, knowledge intermediaries (such as research, extension, NGOs, libraries) and village leaders should be involved in the KM practices in the rural areas, and they should ensure that there is a committed leadership for KM activities, knowledge culture, appropriate ICTs, favourable context and space, and mapping to locate knowledge bearers and knowledge resources in the rural areas. However, the absence of ICTs should not constitute a barrier for KM and knowledge integration processes, since the findings showed that communities are more likely to understand, acquire and use knowledge that is shared through indigenous communication channels which are oral in nature rather than other approaches such as ICTs. / Thesis (Ph.D.) - University of KwaZulu-Natal, Pietermaritzburg, 2009.

Maya peoples in Guatemala continue to practice their Indigenous knowledge in spite of the violence experienced since the Spanish invasion in 1524. From 1991 until 1996, the state and civil society signed a series of Peace Accords that promised to better meet the needs of the Maya, Xinka, Garífuna and non-Indigenous groups living there. In this context, how does the current educational system meet the varied needs of these groups? My research investigates the philosophy and praxis of Maya Indigenous knowledge (MIK) in broadly defined educational contexts through the stories of 17 diverse Maya professional women and men involved in educational reform that currently live and work in Guatemala City. How do they reclaim and apply their ancestral knowledge daily? What possible applications of MIK can transform society? The findings reveal that MIK promotes social change and healing within and outside institutionalized educational spaces and argues that academia needs to make room for Indigenous theorizing mainly in areas of education, gender, knowledge production, and nation building. I analyze these areas from anticolonial and critical Indigenous standpoints from which gender and Indigenous identities weave through the text. Thus, I rely on Maya concepts and units of analyses (Jun Winaq’) guided by an Indigenous research methodology (Tree of Life) to conduct informal and in-depth interviews that lasted 2 to 4 hours. In addition, I held a talking circle with half of the participants. My analysis is founded on my own experience as an Indigenous person, my observations and participation in two Maya organizations in 2007 and a review of secondary literature in situ. The study contributes to a general understanding of contemporary Maya peoples and knowledge, and describes the theoretical validity of the Maya concept of Jun Winaq’. I argue that this concept seeks to heal individuals and a society to strengthen the Maya and all peoples. Throughout the dissertation I highlight the value of Indigenous knowledge and voices as parts of a political process that has the potential to decolonize mainstream education. I end with a graphic illustration of the elements in Maya Indigenous education and discuss future research for building a political agenda based on self-determination and healing relevant to Indigenous struggles globally.

There is a need to explore how Indigenous knowledge(s) relates to Anishinaabe ongoing resilience. I do this by telling the story of my home and privileging Anishinaabe Gikeedaasiwin, which means Anishinaabe knowledge. This study investigates socio-cultural knowledge(s) of the Lake Nipigon and Lake Superior region in Northern Ontario by using storytelling as a culturally specific research method. A multi-layered reflexivity approach combined with grounded theory act as the basis for a discussion of Anishinaabe ontology and epistemology. The sociology of knowledge provides the framework for critiques of modernist hegemonic knowledge. This study offers a nuanced view of Anishinaabe ways of knowing by considering Anishinaabe writers Patrick McGuire Sr. and Norval Morriseau. Arising from these stories are conceptual thematic understandings which included: The land and relationships to the land are foundational. Eshkakimikwe Giikeedaasiwin – Relational understandings and this is land based knowledge; The relationship between land, spirit and the Anishinaabe - Kiimiingona manda Giikeedaasiwin are part of the original instructions given to the Anishinaabe: There are multiple realities which are accessible by physical and spiritual means. Manidoo Waabiwin – seeing in a spirit way and Kiimiingona manda Giikeedaasiwin are part of the original instructions given to the Anishinaabe are evident; There are cycles of life and the land is sustaining to people. Muskiki Aki means medicine land which provides life; Anishinaabe values of responsibility and obligation are recognized. Gnawaaminjigewin is the responsibility to look, to see, to witness; There is a need to maintain and continue relationships in the world. Bzindamowin is learning by listening and the relational practice of a good life, Mino Bimaadiziwin; and Anishinaabe values relating to transformation, renewal, reciprocity and sharing to maintain life. Manitou Minjimendamowin means spirit memory, teachings on how to live life and Bzindamowin, that is learning by listening, is reflected. This study argued that exploring the survival and resurgence of Anishinaabe knowledge(s) can set different directions for the social renewal and transformation of Anishinaabe societies. This is an important understanding in any future development and social change, and especially resource development directly involving the land.

The goal of this study was to gather information from Aboriginal offenders and develop a categorical map that describes the factors that help and hinder maintaining a crime free life after incarceration. The critical incident technique was utilized to examine 42 Aboriginal offenders’ journeys from prison to the community. Three hundred and forty-one incidents collapsed into nine major categories representing themes that were helpful in maintaining a crime free life: 1) transformation of self; 2) cultural and traditional experiences; 3) healthy relationships; 4) having routine and structure in daily living; 5) freedom from prison; 6) purpose and fulfillment in life; 7) attempting to live alcohol and drug free; 8) professional support and programming; and 9) learning to identify and express oneself. Seventy-eight incidents formed four categories representing obstacles that interfere with maintaining a crime free life: 1) self; 2) unhealthy relationships; 3) substance use; and 4) lack of opportunity and professional support. The findings were compared and contrasted to two major theories in the literature: desistance and the risk-needs-responsivity principle. Most of the categories were well substantiated in the literature contributing knowledge to theory, policy, practice, and the community. Information obtained from this study provides an increased understanding of the needs of Aboriginal offenders and offers guidance concerning useful strategies to incorporate into their wellness plans when entering the community, most notably respecting Aboriginal culture and traditional practices. The findings also add awareness of those circumstances, issues, and problems that arise during transition that may be harmful or create obstacles to a successful transition.

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

A dissertação aqui apresentada se dedica a verificar os saberes ameríndios presentes em duas escolas não-indígenas, sendo que foi dedicada atenção especial à escola que atende jovens em situação de vulnerabilidade social e recebe, semanalmente, um grupo de pessoas Kaingang para desenvolver um projeto com a cerâmica. O objetivo do trabalho foi verificar o que muda na concepção que se tem em relação à temática indígena dos alunos, professores e coordenadores em uma escola que tem presença constante de ameríndios. As principais questões que mobilizaram o pensamento foram: O que se modifica na representação de índio dos alunos não-indígenas em uma escola com circulação constante de indígenas? Que identificações os alunos têm acerca dos saberes e práticas indígenas? O convívio com ameríndios suscita o reconhecimento de possíveis ancestralidades indígenas? Há identificação entre a história de vida dos alunos e a dos indígenas? Inicialmente, a pesquisa foi realizada em duas escolas públicas de Ensino Fundamental, através da aplicação de questionários com os alunos, professores e coordenadores, com perguntas pré-formuladas sobre a temática indígena. Ao perceber que os questionários acionavam respostas superficiais e automáticas, mudei a metodologia do trabalho, optando por realizar na segunda etapa da pesquisa oficinas com os alunos de uma das escolas, que têm contato permanente com os Kaingang, mas sem desconsiderar os resultados obtidos com os questionários que foram aplicados e analisados anteriormente. Comecei com uma oficina que propunha a discussão a partir de imagens que mostravam os indígenas em diferentes situações da vida e, na segunda oficina, centralizei uma conversa que teve como base o livro “Meu avô Apolinário: um mergulho no rio da (minha) memória” de Daniel Munduruku. Também observei as oficinas de cerâmica realizadas com os Kaingang. Percebi que a escola Porto Alegre está possibilitando um espaço de interculturalidade, mostrando que é possível aproximar e fazer conviver duas culturas, mantendo uma interação respeitosa, além de possibilitar o reconhecimento da ancestralidade e da valorização dos conhecimentos indígenas. O espaço diferencial que está sendo constituído pela Escola Porto Alegre faz com que sentimentos de exclusão, comuns numa escola que trabalha com jovens em situação de vulnerabilidade social, desapareçam. A presença dos Kaingang torna a escola um lugar de trocas, um espaço onde são livres as identificações e afinidades, onde há admiração pelo outro. Esse é um caminho para pensarmos a escola como um espaço de vivência, construindo um local de conhecimento comum e de compartilhar experiências. / The thesis presented here is dedicated to verify the Amerindians’ knowledge present in two non-Indian schools. Special attention was devoted mainly to the school which serves young people in situation of social vulnerability and receives a weekly ‘Kaingang’ group of people to develop a pottery project. The objective of this study was determining which changes have been happening related to the conceiving that exists related to indigenous theme from students, teachers and administrators in a school which has a constant presence of Amerindians. The main issues captured by my thinking were: What is changed in the representation of the Indian made by the non-indigenous students in a school with constant circulation of indigenous people? What kind of identification students feel about indigenous knowledge and practices? The contact with Amerindians raises the recognition of a possible Indian ancestry? Is there any identification between the student’s lives history and the Indigenous? Initially, the survey was conducted in two public schools at the elementary level through questionnaires for students, teachers and coordinators, with pre-formulated questions about indigenous themes. Realizing that the questionnaires were generating automatic and superficial answers, I changed the methodology of work and chose to perform in the second stage of the research, workshops with students at one school, which has a constant contact with the ‘Kaingang’ tribe representatives, however with no disregard to the results obtained with the questionnaires previously applied and previously analyzed. I started with a workshop with a debate proposed from images showing the Indians in different life situations and in a second workshop, focusing in the conversation based on the book "My grandfather Apollinaris: a dip in the river of (my) memory ", by Daniel Munduruku. Meanwhile, I also paid attention to the pottery workshops held with the ‘Kaingang’ people. I realized that Porto Alegre school is providing an intercultural space, showing that it is possible to happen an approaching and living between two different cultures maintaining a respectful interaction and allowing the recovery of indigenous knowledge and the recognition of ancestry. The unique space which has been created by the Porto Alegre school causes that feelings as exclusion, so common inside those schools working with young people in situations of social vulnerability are minimized. The presence of ‘Kaingang’ people turns that school into an area of exchange, a free space where there are identifications, affinities and appreciation of each other. This is a way of thinking school as a living space, building a place of mutual knowledge and sharing experiences.

Doctor of Philosophy / Department of Geography / Marcellus Caldas / One of the critical challenges facing our world today, is managing our intensive use of land to support a growing population, while also ensuring the continued provision of ecosystem services that have supported human civilization thus far. The Great Plains region is representative of this complex global challenge because it supports some of the most productive agriculture in the world, yet is also degraded by land cover change, habitat loss, and nonpoint source pollution from nutrients, sediment, and pesticides. In the absence of regulatory remedies, nonpoint source pollution is typically addressed through voluntary adoption of Best Management Practices (BMPs). However, meaningful reductions in nonpoint source pollutants are too often elusive. This is due to two overarching factors: variable rates of effectiveness based on site-specific, geographic factors; and variable rates of adoption due to social, economic, and policy pressures. Therefore, to address the problem of nonpoint source pollution, we must better understand the interacting physical processes behind nonpoint source pollution, and the cultural processes driving land management choices. The unifying variable between rates of effectiveness and rates of adoption, is land use/land cover (LULC) driven by land management practices. This dissertation seeks to integrate an advanced understanding of the interactions between the physical impacts of LULC on nonpoint source pollution removal in stream riparian zones, with an evaluation of Indigenous cultural frameworks to better inform land management paradigms. This dissertation explores the relationship between fluvial geomorphology, hydrology, and nutrient dynamics in riparian areas of incised stream channels. To add to this understanding, I utilize a transect of nested piezometers to observe riparian zone hydrology under both forested and row-crop land cover along an incised stream, James Creek in northeast Kansas. The investigation of coupled hydrologic/biogeochemical relationships addresses whether precipitation interflow to incised channels is interacting with the soil in such a way that denitrification processes are facilitated, or inhibited. These issues may be better addressed through multiple BMPs and management for whole ecosystems – a view that is contained within the Traditional Ecological Knowledge (TEK) framework. Understanding Indigenous values and land management preferences may provide an alternative cultural framework for valuing native land cover, and help government agencies and NGOs promote increased adoption of BMPs. A greater understanding of these Indigenous cultural frameworks will also help to bridge gaps in understanding between government agencies and Indigenous tribes in questions of resource management. Therefore, this dissertation examines Indigenous governance of natural resources, and historical barriers that have led to the unique situations that exist today. Utilizing mixed-methods research, the overarching goal of this dissertation is to apply advanced understandings of riparian hydrology and water quality function in the Great Plains to best management practice recommendations based on a sound understanding of Indigenous nature-society value systems.

A dissertação aqui apresentada se dedica a verificar os saberes ameríndios presentes em duas escolas não-indígenas, sendo que foi dedicada atenção especial à escola que atende jovens em situação de vulnerabilidade social e recebe, semanalmente, um grupo de pessoas Kaingang para desenvolver um projeto com a cerâmica. O objetivo do trabalho foi verificar o que muda na concepção que se tem em relação à temática indígena dos alunos, professores e coordenadores em uma escola que tem presença constante de ameríndios. As principais questões que mobilizaram o pensamento foram: O que se modifica na representação de índio dos alunos não-indígenas em uma escola com circulação constante de indígenas? Que identificações os alunos têm acerca dos saberes e práticas indígenas? O convívio com ameríndios suscita o reconhecimento de possíveis ancestralidades indígenas? Há identificação entre a história de vida dos alunos e a dos indígenas? Inicialmente, a pesquisa foi realizada em duas escolas públicas de Ensino Fundamental, através da aplicação de questionários com os alunos, professores e coordenadores, com perguntas pré-formuladas sobre a temática indígena. Ao perceber que os questionários acionavam respostas superficiais e automáticas, mudei a metodologia do trabalho, optando por realizar na segunda etapa da pesquisa oficinas com os alunos de uma das escolas, que têm contato permanente com os Kaingang, mas sem desconsiderar os resultados obtidos com os questionários que foram aplicados e analisados anteriormente. Comecei com uma oficina que propunha a discussão a partir de imagens que mostravam os indígenas em diferentes situações da vida e, na segunda oficina, centralizei uma conversa que teve como base o livro “Meu avô Apolinário: um mergulho no rio da (minha) memória” de Daniel Munduruku. Também observei as oficinas de cerâmica realizadas com os Kaingang. Percebi que a escola Porto Alegre está possibilitando um espaço de interculturalidade, mostrando que é possível aproximar e fazer conviver duas culturas, mantendo uma interação respeitosa, além de possibilitar o reconhecimento da ancestralidade e da valorização dos conhecimentos indígenas. O espaço diferencial que está sendo constituído pela Escola Porto Alegre faz com que sentimentos de exclusão, comuns numa escola que trabalha com jovens em situação de vulnerabilidade social, desapareçam. A presença dos Kaingang torna a escola um lugar de trocas, um espaço onde são livres as identificações e afinidades, onde há admiração pelo outro. Esse é um caminho para pensarmos a escola como um espaço de vivência, construindo um local de conhecimento comum e de compartilhar experiências. / The thesis presented here is dedicated to verify the Amerindians’ knowledge present in two non-Indian schools. Special attention was devoted mainly to the school which serves young people in situation of social vulnerability and receives a weekly ‘Kaingang’ group of people to develop a pottery project. The objective of this study was determining which changes have been happening related to the conceiving that exists related to indigenous theme from students, teachers and administrators in a school which has a constant presence of Amerindians. The main issues captured by my thinking were: What is changed in the representation of the Indian made by the non-indigenous students in a school with constant circulation of indigenous people? What kind of identification students feel about indigenous knowledge and practices? The contact with Amerindians raises the recognition of a possible Indian ancestry? Is there any identification between the student’s lives history and the Indigenous? Initially, the survey was conducted in two public schools at the elementary level through questionnaires for students, teachers and coordinators, with pre-formulated questions about indigenous themes. Realizing that the questionnaires were generating automatic and superficial answers, I changed the methodology of work and chose to perform in the second stage of the research, workshops with students at one school, which has a constant contact with the ‘Kaingang’ tribe representatives, however with no disregard to the results obtained with the questionnaires previously applied and previously analyzed. I started with a workshop with a debate proposed from images showing the Indians in different life situations and in a second workshop, focusing in the conversation based on the book "My grandfather Apollinaris: a dip in the river of (my) memory ", by Daniel Munduruku. Meanwhile, I also paid attention to the pottery workshops held with the ‘Kaingang’ people. I realized that Porto Alegre school is providing an intercultural space, showing that it is possible to happen an approaching and living between two different cultures maintaining a respectful interaction and allowing the recovery of indigenous knowledge and the recognition of ancestry. The unique space which has been created by the Porto Alegre school causes that feelings as exclusion, so common inside those schools working with young people in situations of social vulnerability are minimized. The presence of ‘Kaingang’ people turns that school into an area of exchange, a free space where there are identifications, affinities and appreciation of each other. This is a way of thinking school as a living space, building a place of mutual knowledge and sharing experiences.