Thesis (M.Ed.)--University of Hong Kong, 1989. / Includes bibliographical references (leaf 155-162) Also available in print.

During the 1960s and 1970s, tribes across Indian Country struggled for tribal sovereignty against “termination” policies that aimed to disintegrate the federal government’s trust responsibilities and treaty obligations to tribes and assimilate all Indians into mainstream society. Individual tribes, pan-Indian organizations, and militant Red Power activists rose up in resistance to these policies and fought for self-determination: a preservation of Indian distinctiveness and social and political autonomy. This thesis examines a crucial, but often overlooked, element of the self-determination movement. Hundreds of tribal and national-scope activist newspapers emerged during this era and became the authentic voices of American Indians and the messengers of the movement. This thesis examines the stories of several key newspapers. By looking at the opportunities and challenges their editors faced and the different approaches they took, this thesis will assess how they succeeded and fell short in telling authentic stories from Indian Country, fighting for distinct indigenous culture and rights, and reshaping public discourse and policy on American Indian affairs.

The research describes the experience of a southern white teacher who lived and worked in a remote community in Canada's Far North.<p> The impact of physical relocation and culture shock are discussed, as well as problems encountered when conflicting views of education and life goals meet in a cross-cultural setting. The thesis explores some of the difficulties facing mainstream teachers of Indigenous students when issues of past colonialism and present injustices come into play.<p> Inuit community literacies (visual, kinesic and oral traditions) are explored and contrasted with traditional definitions of literacy, which center on the paramount importance of the printed word. Power issues are discussed, including the role played by literacy education in maintaining control in the hands of the dominant culture.<p> The research is qualitative and phenomenological in nature. The teaching experience is viewed through a critical lens, and attempts to better understand the writer's southern white middle-class background as it relates to differing worldviews. The author recounts the process of re-examining assumptions of her own culture, and describes her personal and professional journey of coming to grips with its impact on her teaching.<p>

The existing rights paradigm in Aboriginal law accepts Crown sovereignty claims grounded in ethnocentric conceptions of terra nullius and discovery, and views Aboriginal rights as arising out of prior occupation. The Supreme Court of Canada has shaken this paradigm by characterizing Crown sovereignty as merely de facto until reconciled with Aboriginal sovereignty and legitimated by a treaty, by developing the duty to consult, and by characterizing reconciliation as a process that is part of a generative constitutional order. The moves the Court toward a new paradigm rooted in the principle of the equality of peoples in which treaties provide a framework for sharing sovereignty. As part of the Canadian federation, Aboriginal sovereignty can strengthen Canadas territorial integrity and contribute to Canadas economic development.<p> In the past, courts allowed the act of state doctrine to shield Crown assertions of sovereignty from scrutiny. This doctrine protects Canadas territorial integrity, but does not shield the Crowns actions from legal and constitutional scrutiny. The fundamental constitutional principle of rule of law and the de facto doctrine will protect interests that relied on assumptions of Crown sovereignty that lacked constitutional legitimacy.<p> The transformation in the fundamental principles of Aboriginal law has parallels to Thomas Kuhns description of a paradigm shift in the natural sciences. The rights paradigm is in a crisis with moral and practical dimensions. It is incommensurable with the equality paradigm, and therefore the choice of paradigms will depend on normative criteria. Fundamental principles of the Canadian constitution, international standards of human rights and the perspectives of growing numbers of practitioners in the field that are of Aboriginal ancestry are all forces that will complete the shift to the equality paradigm.<p> An equality paradigm will result in the abandonment of some Aboriginal law doctrines, and the modification of others. Aboriginal title is inconsistent with an equality paradigm because it assumes the legitimacy of the Crowns claims to sovereignty, gives the Crown a superior title, and limits Aboriginal nations to a burden of only limited and subordinate rights. The fiduciary relationship rooted in the honour of the Crown will grow into a non-hierarchical relationship with reciprocal obligations.<p> Decisions of courts can play a supporting role, but only negotiations and treaties can build a genuine partnership, effective and equitable sharing of sovereignty and ultimately reconciliation between Aboriginal and non-Aboriginal peoples in Canada.

This qualitative case study explored the nature of the relationships between Local (English) Teachers (LTs) and Foreign (English) Teachers (FTs) who worked at the same English institute of a foreign studies university in south-eastern China. Employing the community of practice framework, this research drew insights from a questionnaire, interviews, and observations. The findings revealed that the teachers seldom interacted and, furthermore, were influenced by broader social structures that were not considered in the framework. Accordingly, the theory was extended to include other perspectives, such as native and non-native English speaking teacher issues and the Chinese concept of face, in order to determine the underlying reasons that inhibited their interaction. Notwithstanding these challenges, three cases of FT-LT collaboration were discovered, and the factors that enhanced their collaboration were analysed. The LT and FT participants provided suggestions to each other and the administrators on how collaboration could be improved in their institute.

The purpose of this study was to assess the congruence between the learning styles of Division III Cree, Dene, Metis and non-Native students, and the instructional styles of Native and non-Native teachers In Nothern Saskatchewan schools.<p> The data for this study were collected by administering Canfield's Learning Styles Inventory and Canfield's Instructional Styles Inventory in six Northern Saskatchewan schools. The total sample of 464 consisted of 385 students and 79 teachers; the student sample was comprised of 81 Cree, 65 Dene, 134 Metis and 105 non-Native students, while the teacher sample consisted of 15 Native teachers and 64 non-Native teachers. The independent variables in this study were culture, sex and age; and the dependent variables were the 16 learning/instructional style scales, predicted levels of student academic performance and perceived responsibility of teachers for the students' learning process.<p> The nine hypotheses posed in the study were tested by an examination of mean scores on 16 inventory scales; and by using one-way ANOVA with accompanying Newman-Keuls comparisons between ordered means. Overall differences in the sample of students and teachers classified by culture, sex and age were assessed by discriminant analysis.<p> The findings of this study must be considered in relation to the following limitations: the size and nature of the sample, the difficulty of assessing learning/instructional style, and the existence of cultural bias. The major question of the study asked whether preferred instructional styles of Native and non-Native teachers were congruent or incongruent with the preferred learning styles of Cree, Dene, Metis and non-Native students. It was found that neither group of teachers was congruent with all components of learning style preferences in any student group, but both Native and non-Native teachers were congruent on more than 50 percent of all components. There was strong evidence in the study however that Native teachers were congruent with all student groups on a greater number of components than was true for non-Native teachers. Native teachers were congruent with all student groups in 54 (84.4%) out of 64 possible learning/instructional style components. The congruency rate for non-Native teachers was 40 out of 64 instances, or 62.5%.<p> Certain components of learning style differed among students of Cree, Dene, Metis and non-Native backgrounds, with the Dene most different from the non-Native group. The Cree and the Metis were similar to each other, and fell midway between the Dene and the non-Native students. In sum, differences were found among the groups of Native students (free, Dene and Metis), as well as between the Native and the non-Native students. Although culture was found to relate to learning style, sex appeared to be an even stronger variable influencing student learning style preferences. Age was found to relate to the learning styles of the Dene and non-Native students but not of their Cree and Metis counterparts. The Cree and Metis students held the lowest expectations for their academic performance. The Dene students exceeded the Cree and Metis groups.<p> The points of difference in instructional style indicated that non-Native teachers preferred to teach from logically and clearly organized materials, whereas Native teachers were more likely to encourage students to work independently. No other differences were found between cultural groups. Male and female teachers were found to prefer, to a modest degree, different approaches to teaching at only certain age levels. Female teachers at all age levels reacted more negatively to teaching about inanimate objects than did males. Younger female teachers preferred teaching by having students read written material and by teaching students about working with people, while males of the same age were more Interested in teaching by the experiential approach. In scores on teacher responsibility for the students' learning process, no differences were found among teachers classified by culture, sex and age. The teacher group as a whole appeared to share similar perceptions about their responsibility for student learning.<p> This study showed that culture, sex and age related to differences in instructional style of teachers in patterns similar to the ways in which the variables influenced learning style among students. Among students, sex Influenced student preferred learning style to a greater degree than did cultural background by itself. Age was of second importance. Among teachers, sex was found to be the most important variable followed by culture and age, both of which were of similar degree of importance. Cultural background as an Isolated variable was relatively unimportant in relation to either learning or instructional style.

This qualitative case study explored the nature of the relationships between Local (English) Teachers (LTs) and Foreign (English) Teachers (FTs) who worked at the same English institute of a foreign studies university in south-eastern China. Employing the community of practice framework, this research drew insights from a questionnaire, interviews, and observations. The findings revealed that the teachers seldom interacted and, furthermore, were influenced by broader social structures that were not considered in the framework. Accordingly, the theory was extended to include other perspectives, such as native and non-native English speaking teacher issues and the Chinese concept of face, in order to determine the underlying reasons that inhibited their interaction. Notwithstanding these challenges, three cases of FT-LT collaboration were discovered, and the factors that enhanced their collaboration were analysed. The LT and FT participants provided suggestions to each other and the administrators on how collaboration could be improved in their institute.

The purpose of this study was to assess the congruence between the learning styles of Division III Cree, Dene, Metis and non-Native students, and the instructional styles of Native and non-Native teachers In Nothern Saskatchewan schools.<p> The data for this study were collected by administering Canfield's Learning Styles Inventory and Canfield's Instructional Styles Inventory in six Northern Saskatchewan schools. The total sample of 464 consisted of 385 students and 79 teachers; the student sample was comprised of 81 Cree, 65 Dene, 134 Metis and 105 non-Native students, while the teacher sample consisted of 15 Native teachers and 64 non-Native teachers. The independent variables in this study were culture, sex and age; and the dependent variables were the 16 learning/instructional style scales, predicted levels of student academic performance and perceived responsibility of teachers for the students' learning process.<p> The nine hypotheses posed in the study were tested by an examination of mean scores on 16 inventory scales; and by using one-way ANOVA with accompanying Newman-Keuls comparisons between ordered means. Overall differences in the sample of students and teachers classified by culture, sex and age were assessed by discriminant analysis.<p> The findings of this study must be considered in relation to the following limitations: the size and nature of the sample, the difficulty of assessing learning/instructional style, and the existence of cultural bias. The major question of the study asked whether preferred instructional styles of Native and non-Native teachers were congruent or incongruent with the preferred learning styles of Cree, Dene, Metis and non-Native students. It was found that neither group of teachers was congruent with all components of learning style preferences in any student group, but both Native and non-Native teachers were congruent on more than 50 percent of all components. There was strong evidence in the study however that Native teachers were congruent with all student groups on a greater number of components than was true for non-Native teachers. Native teachers were congruent with all student groups in 54 (84.4%) out of 64 possible learning/instructional style components. The congruency rate for non-Native teachers was 40 out of 64 instances, or 62.5%.<p> Certain components of learning style differed among students of Cree, Dene, Metis and non-Native backgrounds, with the Dene most different from the non-Native group. The Cree and the Metis were similar to each other, and fell midway between the Dene and the non-Native students. In sum, differences were found among the groups of Native students (free, Dene and Metis), as well as between the Native and the non-Native students. Although culture was found to relate to learning style, sex appeared to be an even stronger variable influencing student learning style preferences. Age was found to relate to the learning styles of the Dene and non-Native students but not of their Cree and Metis counterparts. The Cree and Metis students held the lowest expectations for their academic performance. The Dene students exceeded the Cree and Metis groups.<p> The points of difference in instructional style indicated that non-Native teachers preferred to teach from logically and clearly organized materials, whereas Native teachers were more likely to encourage students to work independently. No other differences were found between cultural groups. Male and female teachers were found to prefer, to a modest degree, different approaches to teaching at only certain age levels. Female teachers at all age levels reacted more negatively to teaching about inanimate objects than did males. Younger female teachers preferred teaching by having students read written material and by teaching students about working with people, while males of the same age were more Interested in teaching by the experiential approach. In scores on teacher responsibility for the students' learning process, no differences were found among teachers classified by culture, sex and age. The teacher group as a whole appeared to share similar perceptions about their responsibility for student learning.<p> This study showed that culture, sex and age related to differences in instructional style of teachers in patterns similar to the ways in which the variables influenced learning style among students. Among students, sex Influenced student preferred learning style to a greater degree than did cultural background by itself. Age was of second importance. Among teachers, sex was found to be the most important variable followed by culture and age, both of which were of similar degree of importance. Cultural background as an Isolated variable was relatively unimportant in relation to either learning or instructional style.

The research describes the experience of a southern white teacher who lived and worked in a remote community in Canada's Far North.<p> The impact of physical relocation and culture shock are discussed, as well as problems encountered when conflicting views of education and life goals meet in a cross-cultural setting. The thesis explores some of the difficulties facing mainstream teachers of Indigenous students when issues of past colonialism and present injustices come into play.<p> Inuit community literacies (visual, kinesic and oral traditions) are explored and contrasted with traditional definitions of literacy, which center on the paramount importance of the printed word. Power issues are discussed, including the role played by literacy education in maintaining control in the hands of the dominant culture.<p> The research is qualitative and phenomenological in nature. The teaching experience is viewed through a critical lens, and attempts to better understand the writer's southern white middle-class background as it relates to differing worldviews. The author recounts the process of re-examining assumptions of her own culture, and describes her personal and professional journey of coming to grips with its impact on her teaching.<p>

The existing rights paradigm in Aboriginal law accepts Crown sovereignty claims grounded in ethnocentric conceptions of terra nullius and discovery, and views Aboriginal rights as arising out of prior occupation. The Supreme Court of Canada has shaken this paradigm by characterizing Crown sovereignty as merely de facto until reconciled with Aboriginal sovereignty and legitimated by a treaty, by developing the duty to consult, and by characterizing reconciliation as a process that is part of a generative constitutional order. The moves the Court toward a new paradigm rooted in the principle of the equality of peoples in which treaties provide a framework for sharing sovereignty. As part of the Canadian federation, Aboriginal sovereignty can strengthen Canadas territorial integrity and contribute to Canadas economic development.<p> In the past, courts allowed the act of state doctrine to shield Crown assertions of sovereignty from scrutiny. This doctrine protects Canadas territorial integrity, but does not shield the Crowns actions from legal and constitutional scrutiny. The fundamental constitutional principle of rule of law and the de facto doctrine will protect interests that relied on assumptions of Crown sovereignty that lacked constitutional legitimacy.<p> The transformation in the fundamental principles of Aboriginal law has parallels to Thomas Kuhns description of a paradigm shift in the natural sciences. The rights paradigm is in a crisis with moral and practical dimensions. It is incommensurable with the equality paradigm, and therefore the choice of paradigms will depend on normative criteria. Fundamental principles of the Canadian constitution, international standards of human rights and the perspectives of growing numbers of practitioners in the field that are of Aboriginal ancestry are all forces that will complete the shift to the equality paradigm.<p> An equality paradigm will result in the abandonment of some Aboriginal law doctrines, and the modification of others. Aboriginal title is inconsistent with an equality paradigm because it assumes the legitimacy of the Crowns claims to sovereignty, gives the Crown a superior title, and limits Aboriginal nations to a burden of only limited and subordinate rights. The fiduciary relationship rooted in the honour of the Crown will grow into a non-hierarchical relationship with reciprocal obligations.<p> Decisions of courts can play a supporting role, but only negotiations and treaties can build a genuine partnership, effective and equitable sharing of sovereignty and ultimately reconciliation between Aboriginal and non-Aboriginal peoples in Canada.