Education For Indigenous People Research Articles

An education to colonise. The educational discrimination of indigenous people in colonial settings: lessons from Colombia and Mozambique

This paper analyses the processes through which racially exclusionary policies lead to lower educational outcomes for indigenous population groups in racialised and colonial settings. Focusing on Colombia and Mozambique, we show that for much of the 20th century indigenous people were unable to access the same schooling as the non-indigenous population. Most indigenous children did not advance beyond very low-quality forms of education in schools run by Catholic missions. This, together with much lower public investments in the education of indigenous peoples, put indigenous children at a comparative disadvantage for the accumulation of human capital. We show this by constructing new estimates of literacy and primary education completion rates for the different ethnic groups in Colombia and Mozambique over the 20th century. In accordance with our argument, we find systematic differences in the accumulation of human capital for the indigenous and non-indigenous populations respectively.

Epistemic injustice and indigenous education in the Philippines

Epistemic injustices are wrongs done concerning a person’s capacity as a knower. These actions are usually caused by prejudice and involve the distortion and neglect of certain marginalized groups’ opinions and ways of knowing. A type of epistemic injustice is hermeneutical injustice, which occurs when a person cannot effectively communicate or understand their experience, since it is excluded in scholarship, journalism, and discourse within their community. Indigenous Peoples (IPs) are especially vulnerable to hermeneutical injustice because their way of life is unfamiliar or inaccessible to others. This leads to the exclusion of their ideas from public discourse, especially those important for human and societal development. This phenomenon is particularly evident in instances related to IP education. José Medina claims that there are cases of hermeneutical injustice which hinders the ability of people to share and make meaning, or simply, hermeneutical death. Ben Kotzee, on the other hand, identifies the specific educational dimension of epistemic injustice. Using both of these frameworks and citing the results of local studies on indigenous education as illustrative points, we attempt to show instances and scope of hermeneutical injustice in the education of IPs in the Philippines.

Editorial

Editorial

ТОБОЛЬСКИЙ ИРМОЛОГИОН СВЯТИТЕЛЯ ФИЛОФЕЯ

The object of research in this article is the chant manuscript of a five-line notation kept in the funds of the State Archive in Tobolsk (No. 306). The significance of this musical monument for the culture of Siberia is determined by its belonging to the fifth metropolitan of Siberia and Tobolsk Philotheus (Schemamonk Feodor), the first Ukrainian scholar monk at the Siberian cathedra. About belonging of the manuscript to sainted Philotheus is testifies owner's record of his pupil Peter Tungus. Sainted Philotheus played an important role not only in the education of indigenous peoples, but also in the emergence of a new European type culture in Siberia. He initiated the construction of the first stone cathedral in Siberia in the name of the Holy Trinity in the monastery of the same name and founded of the bishop's school (later seminary), the religious theater. Metropolitan Philotheus paid much attention to the issues of church singing. Thus, in the bishop's school singing “according to the note” was taught, the lord himself organized the church and metropolitan choruses from the “written out” Kiev monks and exiled Cossacks, and taught literacy and singing, including of newly baptized Siberians. Given the period (the beginning of the XVIII century) and the ancestry of Metropolitan Philotheus, cultivated by him the church-singing culture in the Siberian metropolia was under considerable influence of the South-West Russian Baroque. The manuscript being analyzed is a monument of this tradition. According to the complex of paleographic signs, the manuscript dates back to the early 1660s. and, perhaps, was created by scribes of the Kiev-Pechersk Lavra, from where Philotheus was erected to the Siberian Metropolitan Сathedra. The singing book is written in four handwritings, representing the South-West Russian semi-uncial with elements of cursive writing and a lot of outline letter, some words are given under the titles, greekized and latinized variants of capital letters are actively used. The edit of the text is pre-reform, elements of razdelnorechyie are preserved. The composition and content of the book refers to the most common from the second half of the XVII century “Oktoih” type of the Ukrainian-Belarusian Irmologion. It consists of seven parts: 1) (main) chants of the Sunday service and the irmos of the canons; 2) automelon (αυτόμελον) (samples for chanting stichera, troparia and sedalen (Κάθισμα)); 3) Irmos and other hymns to the Compline of Feasts of the Nativity of Christ and the Epiphany; 4) a fragment of the Obikhod of Quadragesima; 5) selected holidays of the Minei stikheres-book; 6) a fragment of the Obikhod of the all-night vigil of the Kiev chant; 7) full-text canons in the Palm Sunday and Easter. Thus, the structure of the Irmolion differs from the Moscow singing books of both the Old Russian and the post-reform traditions, and some differences in the repertoire of the chants are noted. The musical material of the manuscript belongs to the Kiev “izvod” (derivation) of the znamenny chant. In conclusion, it is noted that the Tobolsk manuscript is a typical Ukrainian-Belarusian Irmologion, but for the Siberian region it is undoubtedly unique. Tobolsk Irmologion together with later manuscripts in various Siberian storages form the foundation for the statement of a large-scale problem of the influence of South-West Russian Baroque on the development of the musical culture of Siberia.

Education for all: A study on education for indigenous people in South Sulawesi, Indonesia

Education for all: A study on education for indigenous people in South Sulawesi, Indonesia

先住民の教育と「インターカルチュラルな状況」の出現 ―メキシコの事例

先住民の教育と「インターカルチュラルな状況」の出現 ―メキシコの事例

Movimentos de (re) existência nas práticas pedagógicas de professores indígenas

Este texto é resultado de um trabalho de pesquisa, mas também de vivencia e diálogo presente na relação entre uma professora não indígena e um professor indígena, de matemática, construído ao longo do trabalho e reflexão sobre a educação escolar indígena. Este diálogo ultrapassa as marcas de tempos e espaços, pois se constituem na relação estabelecida ao longo dos anos na universidade, na escola e na aldeia. Tem como objetivo apresentar os sentidos produzidos pelos autores, sobre a forma como percebemos os agenciamentos produzidos nas escolas, pela comunidade e pelas instituições externas, nas práticas de professores indígenas. Diferentes situações apontam que, ao lidarem com as condições colocadas pela educação escolar para os indígenas, e no momento reforçada pela educação em tempos de pandemia, os professores indígenas produzem movimentos de (re) existência, nas fissuras e frestas da ordem/moderno colonial.

Hacia una genealogía de la etnoeducación en Colombia: apuntes sobre el problema de lo otro y su construcción discursiva.

El presente artículo analiza los discursos de construcción y producción de las alteridades negras e indígenas en Colombia a partir de los procesos educativos para estas comunidades antes de la promulgación de la constitución de 1991. Metodológicamente, se utilizaron las herramientas que proporcionan los Estudios Críticos del Discurso (ECD) a partir de su enfoque político, el cual implica, necesariamente, pensar en las subsecuentes transformaciones derivadas de la crítica a la realidad estudiada. En cuanto a sus resultados, la investigación devela la existencia de al menos tres periodos en la construcción discursiva de negros e indígenas a través del aparato educativo: el de normalización-eliminación, el de normalización-integración y el de institucionalización y emergencia del movimiento étnico. Se concluye que, en el proceso de producción de la hoy alteridad étnica indígena y negra han sido fundamentales los discursos emanados en y sobre los procesos educativos particulares y la visión general de sociedad de determinadas épocas.

Development of Folktales Digital Story Module as Basic Literacy Learning for Indigenous Children in Rural Preschool

Folktales Digital Story Module is a potential teaching and learning tool to develop basic literacy skills for indigenous children. This is because this module introduces the fundamental of creative story-practices and traditions of indigenous people. Therefore, this study aims at identifying the suitability of folktales Digital Story Module as Basic Literacy Learning for indigenous children. The study employed Fuzzy Delphi approach in identifying the suitability of folktales in the module as a teaching and learning tool for the indigenous children. Data were collected from 20 experts from various fields including early childhood education, language and literacy, nursery teachers, lecturers in Kadazan-Dusun language and also education for indigenous people. The findings indicated that folktales are suitable to be developed and integrated in the module for indigenous people specifically to meet the needs of children with learning problems and LINUS. Therefore, the researchers recommended the implementation of Folktales Digital Story Module as Basic Literacy Learning among children of indigenous people to be extended to other indigenous tribes such as the Iban, Bajau, Bidayuh, and other ethnic groups in Malaysia.

К вопросу о правовом просвещении коренных малочисленных народов в Российской Федерации

К вопросу о правовом просвещении коренных малочисленных народов в Российской Федерации

Освіта корінних народів Канади: ретроспектива розвитку та сучасний стан

Освіта корінних народів Канади: ретроспектива розвитку та сучасний стан

Toward an Indigenous, Decolonizing School Leadership: A Literature Review

Background: The colonial origins of schooling and the implications these origins have on leadership is missing from educational leadership literature. Indeed little has been published on decolonizing and indigenous ways of leading schools. Purpose: In this article, we synthesize the literature on indigenous, decolonizing education leadership values and practices across national and international spaces that have been informed to various degrees by colonial models of schooling. Methodology: Through a review of the research and keywords including colonialism, educational leadership, indigenous communities, and decolonization, we identify two overarching themes. Findings: First, we found that the literature revealed a critique of the way in which Westernized Eurocentric schooling serves as a tool of imperialism, colonization, and control in the education of Indigenous peoples. Second, we discovered that the literature provided unique, but overlapping worldviews that situate the values and approaches enacted by Indigenous leaders throughout the globe. Within this second theme, we identify five strands of an Indigenous, Decolonizing School Leadership (IDSL) framework that can contribute to the development and reflection of school leadership scholars and practitioners. Specifically, we found that the five consistent and identifiable strands across IDSL include prioritizing Indigenous ancestral knowledge, enacting self-reflection and self-determination, connecting with and empowering the community, altruism, and spirituality as expressed through servant leadership, and inclusive communication practices. Conclusion: Based on the identified worldviews and values, we conclude by offering insights on the structure and policy of post-colonial schooling, as well as implications for the theory, research and practice needed to reclaim the co-opted contributions of Indigenous leaders in ways that decenter Western colonial approaches to leadership.

Civilisation and colonial education: Natal and Western Australia in the 1860s in comparative perspective

This paper examines how two Britons, working in Western Australia and Natal, respectively, engaged with ideas about the civilisation and education of Indigenous people. It is argued that concepts of civilisation were debated by missionaries, researchers and members of the public. Using the correspondence, publications and private journals of two educators, Dr Henry Callaway, Church of England missionary in Natal, and Ann Camfield, teacher in Western Australia, the paper draws attention to their respective approaches to education. Each contributed to broader imperial debates concerning the meaning of race in relation to educability. Education in both places, while connected to these global ideas, was also profoundly influenced by local context. ‘Civilisation’ and the ‘civilising mission’ may have been unifying goals for missionaries in different sites of Empire, but understandings of what civilisation should inculcate, or do, varied according to particular circumstances. These histories are best understood in transnational and comparative perspective.

‘BERTEHTUH’ ENGLISH: THE EXPERIENCE OF A TEMIAR GIRL IN ACQUIRING ENGLISH

Despite being a community that is often associated with the terms ‘illiterate’, ‘marginalised’ and ‘educationally disadvantaged’, certain indigenous students demonstrate positive developments in their second language proficiency (English). This issue creates a centre of attention as it can highlight suggestions to better the education of indigenous people in Malaysia. Having this in mind, a study was conducted in a remote indigenous school situated in the jungle of Banjaran Titiwangsa. In an attempt to investigate why the subject, an indigenous student of the Temiar tribe, is able to demonstrate better language proficiency compared to her classmates, a micro-ethnographic research that employed interviews as its instrument was conducted. Themes are generated through thematic analysis where this study concludes that the following three factors have hugely contributed to her success: (1) positive teacher (2) integrative-instrumental motivation and (3) supportive environment at home. This study also highlights conflict in culture between teachers and the indigenous tribe which is a result of the parenting styles, practiced by the indigenous parents, instead of their culture as claimed by the teacher. This paper brings to the fore the importance of teacher’s attitude and parenting awareness in empowering the process of learning English in this school. Keywords: English as the Second Language (ESL), indigenous people, individual differences, parenting styles, TemiarCite as: Mihat, W. (2016). ‘Bertehtuh’ English: The experience of a Temiar girl in acquiring English. Journal of Nusantara Studies, 1(2), 25-37.

Entre o cristal e a chama: a natureza e o uso do conhecimento científico e dos saberes tradicionais numa disciplina do Curso de Formação Intercultural para Educadores Indígenas da Universidade Federal de Minas Gerais (FIEI/UFMG)

Resumo Neste trabalho discutem-se os significados que envolvem a formação intercultural para educadores indígenas a partir das tensões decorrentes do encontro das diferentes culturas e da pluralidade de saberes em sala de aula. As reflexões têm como panorama as questões em torno da função social da educação escolar indígena em suas articulações com as dinâmicas culturais em suas comunidades, considerando-se tanto a construção da educação básica nas aldeias quanto a formação docente na Universidade Federal de Minas Gerais (UFMG). Para tanto, são analisadas algumas situações vivenciadas em sala de aula, em uma disciplina de formação de educadores indígenas, sob a metáfora do texto visto como chama ou cristal. A experiência permitiu uma melhor compreensão da realidade da educação escolar dos povos indígenas como contato cultural, e não como folclore.

Portuguese

DOI: http://dx.doi.org/10.14244/19827199973 In the scope of the universities, new challenges are placed daily with the aim of overcoming the limitations which hinder the full participation of the subjects. In this sense, the inclusion of indigenous students in higher education represents an iconic and challenging reality. The article discusses how indigenous students and teachers who participate in the undergraduate course in Nursing from the Federal University of Mato Grosso (UFMT) in Sinop, Brazil, perceive the Indigenous Inclusion Program (PROIND), introduced there. It is, therefore, an exploratory, descriptive and interpretative study. Four indigenous students and six teachers participated in the study. The data collection was carried out through semi-structured interviews. The perception of the students prioritized the operational and pragmatic aspects, since the political aspects and the critical perception appear only underlying. In their statements, access to higher education was perceived as a federal government initiative, available to the indigenous peoples, and not as a right, an achievement or mitigatory measure. For the teachers, the issue of affirmative policies created certain uneasiness either by not wishing to speak contrary to them, or because they could not find adequate arguments to fight or defend them. The formal entry and the daily presence of the indigenous students in university spaces, when analyzed by more careful lenses, reveal a new form of exclusion, sometimes explicit, sometimes dissimulated, especially in the classroom and spaces of socialization. As will be seen in the text, there is still much to be done and built in order to effectively universalize the offer of quality higher education for indigenous peoples. Keywords : Indigenous students, Inclusion, Nursing. Normal 0 21 false false false PT-BR X-NONE X-NONE /* Style Definitions */ table.MsoNormalTable {mso-style-name:"Tabela normal"; mso-tstyle-rowband-size:0; mso-tstyle-colband-size:0; mso-style-noshow:yes; mso-style-priority:99; mso-style-qformat:yes; mso-style-parent:""; mso-padding-alt:0cm 5.4pt 0cm 5.4pt; mso-para-margin-top:0cm; mso-para-margin-right:0cm; mso-para-margin-bottom:10.0pt; mso-para-margin-left:0cm; line-height:115%; mso-pagination:widow-orphan; font-size:11.0pt; font-family:"Calibri","sans-serif"; mso-ascii-font-family:Calibri; mso-ascii-theme-font:minor-latin; mso-fareast-font-family:"Times New Roman"; mso-fareast-theme-font:minor-fareast; mso-hansi-font-family:Calibri; mso-hansi-theme-font:minor-latin; mso-bidi-font-family:"Times New Roman"; mso-bidi-theme-font:minor-bidi;}

Sovereignty and Education: An Overview of the Unique Nature of Indigenous Education

J O U R N A L O F A M E R I C A N I N D I A N E D U C A T I O N – 5 4 , I S S U E 1 1 Editors’ Introduction Sovereignty and Education: An Overview of the Unique Nature of Indigenous Education bryan mckinley jones brayboy, susan c. faircloth, tiffany s. lee, margaret j. maaka, and troy a. richardson According to creek scholar K. Tsianina Lomawaima (2000), “The history of American Indian education can be summarized in three simple words: battle for power” (p. 2). This statement concisely illustrates the larger complex struggle regarding the schooling of American Indians, Alaska Natives, and Native Hawaiians. Education was and in many ways continues to be (1) a battle for the hearts and minds of Indigenous nations; (2) a colonial call for assimilation; and (3) a responsibility of the federal government arising from a series of agreements between Indian nations and the United States meant to open up land bases to a burgeoning immigrant population. In short, the education of Indigenous peoples is intricately intertwined with the legal/political relationship between Indigenous peoples and the U.S. government, as well as myriad racist policies and practices that have devastated Indian children and communities.1 In this introduction, we briefly outline this relationship and offer an overview of the articles that follow. Indigenous peoples2 have inhabited the lands that comprise the contemporary “United States of America” since long before its origination as a nation-state. Without the almost 400 treaty3 agreements signed between the first inhabitants and the European emigrants, which resulted in the ceding of over 1 billion acres of land, the United States could not have been established (for more details regarding this subject see, generally , the work of: Vine Deloria Jr., Vine Deloria Jr. and Clifford M. Lytle, Rebecca A. Tsosie, David Wilkins, and Robert A. Williams). Congress later ratified these treaties, or agreements between equals. Today, these treaty agreements remain in effect, holding the United States responsible 2 J O U R N A L O F A M E R I C A N I N D I A N E D U C A T I O N – 5 4 , I S S U E 1 for providing for the general welfare of the American Indian peoples as well as supplying critical social services, such as health care and education (Deloria & Lytle, 1983). This arrangement, which confers a special relationship unlike any other, has historically influenced and continues to influence schooling for American Indians. In order to better understand and appreciate the unique educational challenges facing present-day American Indian and Alaska Native communities,4 it is important to understand their unique history and political relationship with the United States. The legacy of European invasion, incessant attempts to dispossess American Indians of their lands and culture(s), and the cumulative effects of colonization and forced assimilation have resulted in a unique context from which to understand Indigenous education and the persistence of tribal communities . Our hope is to offer a primer for those unfamiliar with Indigenous education and to offer a refresher and framing mechanism for those familiar with the education of Indigenous peoples. What Does American Indian “Sovereignty” Mean? American Indian, as well as Alaska Native (AI/AN) and Native Hawaiian populations, are the most diverse in the country. American Indians, in particular, represent more than 560 distinct federally recognized tribes (sometimes referred to as tribal nations)5 and at least half as many distinct state-recognized groups (U.S. Census Bureau, 2007). Each tribal nation has its own history, culture, and language. Although not all tribes are federally recognized, those who are share in common their distinctive government-to-government relationship with the federal government. Moreover, enrolled members of such tribes have the benefit of multiple citizenships (e.g., to tribal/Indigenous nation, nationstate , state, and in some cases, clan societies) wherein they do not lose civil rights because of their status as tribal citizens, and individual tribal citizens are not denied tribal rights because of their U.S. citizenship (Deloria & Lytle, 1983). Given their unique history and political...

Educación intercultural y la gestión de la diversidad en regiones indígenas de México: el caso de la educación superior

The creation of intercultural universities in Mexico in 2000 is part of a public policy aiming to offer culturally appropriate education for indigenous peoples. This has been part of a response to the demands which arose during the 1990’s from various organizations and claiming structural reforms which would help to lessen inequalities and recognize diversity, and specifically for the educational sphere. This paper deals with legislation and public policies to manage diversity in education and analyzes these public policies as an answer as far as higher education is concerned: affirmative action and intercultural education, focusing mainly on the second one.

Quality Education for Native Filipinos: A Phenomenological Case Study of Indigenous Learners

Most modern societies are interested in including everyone in the development and growth of their nations. It is no different from the Philippines. Many government and private institutions have developed programs to promote education for indigenous people. In fact, some educational organizations have decided on extreme measures to take education to the mountains where indigenous people live. Such extreme plans are based on the discovery that moving indigenous young people to urban settings for schooling has not been too successful. With all the efforts of educating indigenous people, little is still known about the strategies that are effective because a large number of such programs are unsuccessful. This qualitative, phenomenological case study reports on the best practices of a private school system of indigenous students in Mindoro, Philippines. Data obtained from interviewing administrators, teachers, indigenous students, observing school settings and lesson presentation, and analyzing some instructional artifacts, helped understand the factors that contributed to the successful education of indigenous students and the importance that education is playing in their lives in general. This study will provide some guidelines that can be helpful in promoting effective education for indigenous Filipino learners.Keywords: Case study, qualitative research, indigenous, natives, katutubo, education,minority, development, Philippines

The Parramatta Māori Seminary and the education of indigenous peoples in early colonial New South Wales

PurposeThe purpose of this paper is to explore the theme of centre and periphery in education through a study of the views and actions of the Reverend Samuel Marsden, New South Wales colonial chaplain, in relation to the education of Aboriginal people and Māori.Design/methodology/approachTaking a broad view of education, the author explores the contrasting models of education applied to Māori and Aboriginal youths, which exposed indigenous peoples to aspects of European life and emphasised a particular place in a developing racial hierarchy in the region.FindingsThe paper argues that Marsden was key to a process whereby Māori were brought into British imperial activity while Aboriginal people were relegated to the periphery of colonial interests in indigenous peoples.Originality/valueBy considering these educational “experiments” applied to indigenous peoples in the region together, this paper explores the role of imperial and colonial contexts, and developing discourses of race, on indigenous education.