Esta tese tem como foco modos ameríndios de conhecer e circular nas florestas, importante domínio cosmológico e de produção da vida. Mais especificamente, a tese está centrada nos saberes e nas formas de relações estabelecidas a partir de elementos vegetais, que envolvem múltiplas interações entre humanos e não humanos. Este trabalho está fundamentado, em grande parte, em levantamentos bibliográficos, mas também em material de campo levantado entre os Araweté, povo tupi-guarani habitante da região do Médio Xingu - Pará. / This thesis focuses on Amerindian ways of knowing and moving in the forest, an important cosmological and life production domain. More specifically, the thesis is centered on the knowledge and relations established with the vegetation, which involve multiple interactions between humans and non-humans. The work is largely based on bibliographic survey but also on fieldwork material gathered amongst the Araweté, Tupi-Guarani people that inhabitant the Middle Xingu region of Pará.

Com base em pesquisa feita entre os Zoé, essa dissertação tem o intuito de contribuir com o entendimento sobre panema. Enfatizam-se os aspectos olfativos para argumentar a importância dos aspectos sensíveis como fundamentos da paniem. Paniem é entendida como uma relação entre homens e caças. Uma relação que opera outras relações: entre diferentes caçadores; entre caçadores e homens paniem; entre homens e mulheres; etc. Com base nessas relações, são descritas diferenças de saberes e prestígios entre as pessoas. / This is based on research done among the Zo\'é, the dissertation aims to contribute to the understanding of the panema. The olfactory aspects are emphasized to argue the importance of the sensitive aspects as pani\'em fundamentals. Pani\'em is understood as a relation between men and prey. A relationship that operates other relationships: between different hunters; between hunters and pani\'em men; Between men and women; etc. Based on these relationships, differences of knowledge and prestige among people are described.

Os últimos quinze anos foram marcados por um aumento expressivo de ações afirmativas nas universidades públicas brasileiras, propiciando, entre muitas coisas, uma presença significativa de estudantes indígenas em cursos de graduação e, mais recentemente, de pósgraduação por todo o país. A partir desse contexto e do acompanhamento de experiências em duas instituições de ensino superior, a UFSCar e a UFAM, buscamos, neste trabalho, entrelaçar dois conjuntos de questões. Em um primeiro momento, refletimos sobre as motivações e possibilidades de ingresso de estudantes indígenas às universidades, focando no debate em torno da constituição de políticas de ação afirmativa. Explora-se, nele, tanto a perspectiva institucional, de Estado, na elaboração e implementação das políticas afirmativas, quanto as perspectivas das populações indígenas, a partir do envolvimento e atuação de estudantes e do movimento indígena nesses processos. Com isso, oferecemos exemplos da variedade de possibilidades existentes de implementação de ações afirmativas em cursos regulares de graduação e pós-graduação, e alguns de seus desafios. No momento seguinte, voltamos o olhar para a presença de estudantes indígenas nas universidades, para os modos como constroem suas experiências no ensino superior e como refletem sobre elas. Nas experiências de estudantes indígenas de graduação, destacamos os agenciamentos e movimentos dos/as estudantes em torno de discussões sobre \"cultura\" e \"conhecimento\", assim como suas reflexões sobre a importância de ocuparem as universidades, para se tornarem mais visíveis e mais fortes nesse espaço. No último capítulo, abordamos a presença de estudantes indígenas em cursos de pós-graduação (stricto sensu). Partindo de um breve panorama dessa presença no país, levantamos um debate acerca de noções como \"autoantropologia\" e \"antropologia indígena\". Finalizamos com as experiências de antropólogos indígenas Yepamahsã (Tukano) do NEAI/PPGAS/UFAM, que nos permitem perceber as múltiplas possibilidades do exercício antropológico, ao construírem, atualizarem e comporem distintos modos de conhecimento. / During the last fifteen years, there has been an expressive increase of affirmative actions in Brazilian public universities, providing, among many things, a significant presence of indigenous students in undergraduate and, more recently, graduate courses throughout the country. Regarding this context and by the observation of experiences in two higher education institutions, UFSCar e UFAM, this work aims to interweave two sets of questions. At first, we reflect on the motivations and possibilities of indigenous students joying universities, focusing on the debate about the constitution of affirmative action policies. It explores both the institutional, State perspective, at the elaboration and implementation of affirmative policies; and the perspectives of indigenous populations, based on the involvement and participation of students and the indigenous movement in these processes. With this, we offer examples of the variety of existing possibilities for implementing affirmative action in regular undergraduate and graduate courses, and some of its challenges. Following, we focus on the presence of indigenous students in universities, regarding the ways in which they construct their experiences in higher education, and how they reflect on them. The experiences of indigenous undergraduate students are mainly addressed by the students\' assemblies and movements that carried out debates about \"culture\" and \"knowledge\", as well as their reflections on the importance of occupying universities, in order to become more visible and stronger in this space. In the last chapter, we address the presence of indigenous students in postgraduate courses (stricto sensu). Starting from a brief panorama of this presence in the country, we raised a debate about notions like \"autoanthropology\" and \"indigenous anthropology\". We conclude with the experiences of indigenous anthropologists Yepamahsã (Tukano) of the NEAI/PPGAS/UFAM, which allow us to perceive the multiple possibilities of the anthropological exercise, when constructing, updating and composing different modes of knowledge.

Doctor of Education / Department of Counseling and Educational Psychology / Stephen Benton / This study explored the implications of cultural conceptions of the self (independent vs. interdependent) for epistemological beliefs, ways of knowing, and academic studying. Community college students (N = 340) were recruited from two community colleges in the Midwestern United States and one predominantly Hispanic community college in the Southwestern United States. Students completed a number of paper-and-pencil instruments, including measures of epistemological beliefs, self-construal, ways of knowing, and approaches to studying. As predicted, significant correlations were found between interdependent self-construal and omniscient authority, and also between interdependent self-construal and connected knowing. Although no effects were found for ethnicity on epistemological beliefs and ways of knowing, acculturation appears to be an important influence on ways of knowing. A path analysis indicated that acculturation exhibited both a direct and indirect effect on connected knowing. The indirect effect on connected knowing was through interdependent self-construal. Students who were less acculturated (i.e. more likely to speak English as a second language or to be born in another country) were more likely to endorse an interdependent self-construal, and consequently more likely to endorse connected knowing. These results suggest that conceptions of the self may be important influences on personal epistemology.

Esta tese tem como foco modos ameríndios de conhecer e circular nas florestas, importante domínio cosmológico e de produção da vida. Mais especificamente, a tese está centrada nos saberes e nas formas de relações estabelecidas a partir de elementos vegetais, que envolvem múltiplas interações entre humanos e não humanos. Este trabalho está fundamentado, em grande parte, em levantamentos bibliográficos, mas também em material de campo levantado entre os Araweté, povo tupi-guarani habitante da região do Médio Xingu - Pará. / This thesis focuses on Amerindian ways of knowing and moving in the forest, an important cosmological and life production domain. More specifically, the thesis is centered on the knowledge and relations established with the vegetation, which involve multiple interactions between humans and non-humans. The work is largely based on bibliographic survey but also on fieldwork material gathered amongst the Araweté, Tupi-Guarani people that inhabitant the Middle Xingu region of Pará.

<p>Indigenous populations have experienced vast travesties due to the impacts of colonialism. Colonialism continues to be perpetuated through the services, programs and policies that Indigenous people encounter. This research thesis tackles the question of how non-Indigenous social workers, professionals and interested parties can work with Indigenous people in appropriate and respectful ways. It also reviews how non-Indigenous people can work and think across difference. This research represents my journey towards decolonizing myself to find new ways of being White that are compatible with Indigenous knowledge systems and ways of knowing. Autoethnography, relevant literature and interviews were used to explore ways of working with Indigenous populations. Three participants who had been identified by an Indigenous academic as people who had worked with Indigenous populations in appropriate and respectful ways were interviewed in Canada. An analysis of the three semi in-depth interviews produced several recommendations for non-Indigenous people in working with Indigenous populations. Results acknowledge the complexity of working and thinking across difference. Suggestions for working with Indigenous populations are highlighted and include such themes as acknowledging tensions and privilege, understanding that there is a large diversity within Indigenous populations, recognizing that there are aspects of dominant ways of knowing that are compatible with Indigenous ways of knowing, the importance of not being afraid to take risks and of trying not to make assumptions. Decolonization is an uneasy pursuit that is fraught with tension and this research hopes to encourage other social workers, professionals and interested parties to engage in similar processes.</p> / Master of Social Work (MSW)

This interdisciplinary study devised a Blues Methodology to investigate how a historically marginalized Black community conceives, practices and theorizes about citizenship in community-based pedagogical spaces (Douglas & Peck, 2013). Guiding questions were 1) How does a historically marginalized Black community conceive and practice citizenship? 2) How does the community’s conception and citizenship praxis compare to the dominant society’s conception? And 3) How can both conceptions inform citizenship education and citizenship research? To conduct this qualitative cultural study, I extended Clyde Woods’ Blues Epistemology and Sylvia Wynter’s theoretical construct of alterity into a methodology capable of illuminating the community’s culturally indigenous knowledge (ways of knowing) using cultural tools meaningful to them. Blues Methodology is a community-based inquiry approach employing a reflective researcher strategy that positions researcher in dialogue with community members to uncover culturally indigenous ways of knowing as well as hegemonic perspectives and community agency. The historically marginalized Black community of focus is located in “The South” where inhumane violence was routinely practiced against Africans and African Americans during and after enslavement. Terrorism was particularly brutal due to the intense labor required by the agrarian economy. Marginalization is a lasting legacy of enslavement, Jim Crow and structurally other forms of embedded racism. Twelve long term multigenerational community residents ranging in age from 17 to 80 years old, participated in this study. Two types of data were collected: oral and written. Oral data were collected from conversations and interviews with participants, written introspective data were collected from journaling. Researcher reflections also consisted of conversations with fictional characters who were constructed to protect my relationship with community participants and present childhood experiences that informed the research. Findings reveal that community conceptions of citizenship foster belonging and identity. Citizens theorized about their social economic historical political selves in the context of the local landscape. In contrast, the dominant society’s citizenship conception is an inclusion/exclusion dialectic that generically defines citizens selectively while excluding swaths of the U.S. population from curricula thus devaluing certain students and communities and relegating their knowledge to the margins at the expense of human freedom.

The prevailing discourses around refugees often serve to position them as ignorant, incapable, and needing to be assimilated into the dominant culture of receiving societies. The limited research devoted to refugees shows that they struggle in schools and on standardized tests of achievement, are underemployed, and live in poverty. Refugee women, in particular, often contend with multiple linguistic, gendered, and racialized forms of discrimination, as they navigate transnational spaces and lives in resettlement. However, this qualitative study sought to counter deficit discourses around refugee women in resettlement by critically investigating and illuminating their everyday lives and literacy practices. The participants were nine refugee women, aged 16 to 31, who engaged in an out-of-school book club over a six-month period. Sociocultural, dialogic, poststructural, feminist, and transnational theories informed this study. Critical ethnographic approaches and New Literacy Studies perspectives influenced the research process and data gathering. Qualitative data were collected from audio and video recordings of book club meetings, meeting transcripts, and researcher field notes. The data were analyzed using qualitative coding and narrative methods. The themes identified from the analysis were that participants (1) shaped and used the book club as a dialogic, border practice and space; (2) navigated and negotiated shifting and changing subjectivities and took up multi/plural identities; (3) used multiple languages and literacies as practices and resources; and (4) were living here-and-there, transnational and dialogic lives. The findings suggest that educators can foster refugee women’s English language learning and multiple literacies in three key ways: by creating learning spaces that are flexible, contingent, dialogic, and collaborative; by recognizing students’ sociocultural contexts and funds of knowledge; and by affording opportunities for students to position themselves as knowers and teachers.

<p>This thesis is intended as a contribution to the discussion about science education, especially with regard to how care for nature can be understood, to what extend care for nature is included or excluded in the science education discourse and the importance of this in regard to an environmental education and a gender perspective. The empirical part of the thesis is carried out as a case study, where the discourse of physics is studied as a case within the discourse of science education. The discourse of physics is investigated by analyses of textbooks for lower secondary school in Sweden. </p><p>In the thesis, I present two ways of understanding care for nature. The first way is related to a systemic aspect of ethics that is based on principles. If the principles in use ascribe intrinsic value to nature, then the ethics can be seen as an expression of a systemic aspect of care for nature. The second way is related to an aspect of ethics based on care in ‘I-Thou encounters’ with nature, and is seen as a non-systemic aspect of care for nature. </p><p>Three forms of analyses are performed: 1) of the discourse and selective traditions in physics, 2) of orientations (attitudes) towards nature, and 3) of ways of knowing (indicating what meetings with nature students are offered in science education). </p><p>The analyses performed showed one discourse in physics education, consisting of two selective traditions. The systemic aspect of care for nature is excluded as the discourse has an anthropocentric foundation. The non-systemic aspect of care for nature is also excluded, as no I-Thou meetings are offered through the ways of knowing and no expression for the I-Thou attitude is found in either of the traditions. Further, ways of knowing and an ethical orientation associated with female gender are excluded. Thus, the discourse in physics does not contribute to obtaining the goals of the national syllabuses concerning gender equality and care for nature from the perspectives investigated.</p>

This thesis is intended as a contribution to the discussion about science education, especially with regard to how care for nature can be understood, to what extend care for nature is included or excluded in the science education discourse and the importance of this in regard to an environmental education and a gender perspective. The empirical part of the thesis is carried out as a case study, where the discourse of physics is studied as a case within the discourse of science education. The discourse of physics is investigated by analyses of textbooks for lower secondary school in Sweden. In the thesis, I present two ways of understanding care for nature. The first way is related to a systemic aspect of ethics that is based on principles. If the principles in use ascribe intrinsic value to nature, then the ethics can be seen as an expression of a systemic aspect of care for nature. The second way is related to an aspect of ethics based on care in ‘I-Thou encounters’ with nature, and is seen as a non-systemic aspect of care for nature. Three forms of analyses are performed: 1) of the discourse and selective traditions in physics, 2) of orientations (attitudes) towards nature, and 3) of ways of knowing (indicating what meetings with nature students are offered in science education). The analyses performed showed one discourse in physics education, consisting of two selective traditions. The systemic aspect of care for nature is excluded as the discourse has an anthropocentric foundation. The non-systemic aspect of care for nature is also excluded, as no I-Thou meetings are offered through the ways of knowing and no expression for the I-Thou attitude is found in either of the traditions. Further, ways of knowing and an ethical orientation associated with female gender are excluded. Thus, the discourse in physics does not contribute to obtaining the goals of the national syllabuses concerning gender equality and care for nature from the perspectives investigated.