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1
Macdonald, Mary-Anne, Eyal Gringart, Terry Ngarritjan Kessaris, Martin Cooper, and Jan Gray. "A ‘better’ education: An examination of the utility of boarding school for Indigenous secondary students in Western Australia." Australian Journal of Education 62, no. 2 (July 13, 2018): 192–216. http://dx.doi.org/10.1177/0004944118776762.
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Over the past 10 years, great improvements have been observed in the Year 12 attainment rate of Indigenous Australians. This has been due, in part, to government funding of programmes aimed at improving education opportunity for Indigenous Australian students, including funding of scholarships for students from remote areas to attend boarding schools. The current qualitative study investigated the perspectives of school leaders and Indigenous secondary students across the Australian state of Western Australia, on the utility and impact of this boarding provision. Students identified that boarding education allowed them to achieve a dual goal of meaningful career pathways and improved health outcomes, although they faced challenges unique to the Indigenous boarding school experience in terms of student self-concept, racism, homesickness and post-school transitions.
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Lloyd, Andrew Raymond Gerard. "Walking the tightrope or constructing a bridge? A study into effective partnership practices between an interstate boarding school community and a very remote Aboriginal Community." Australian and International Journal of Rural Education 30, no. 2 (July 17, 2020): 1–15. http://dx.doi.org/10.47381/aijre.v30i2.256.
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Access to secondary education for very remote Northern Territory Indigenous students is limited. Although many students attend distant boarding schools, very few stay to complete Year 12 (the final year of secondary school in Australia). Few families and communities are fully engaged in the whole transition process. This paper describes a case study of one very remote Indigenous community and its partnership with an interstate boarding College. The partnership is attributed with students from community staying to complete Year 12 and then seeking local employment pathways afterward. The study on which this paper is based, investigated how the elements within this partnership function. Using a qualitative methodology with a phenomenological design, two adults from the remote Indigenous Community and six staff from a partner boarding College were interviewed. Interviews were transcribed verbatim, thematically coded and participants were deidentified. Limitations included small sample size not completely representative of the students, families, Elders and staff from either the community or the college.
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Benveniste, Tessa, Drew Dawson, and Sophia Rainbird. "The Role of the Residence: Exploring the Goals of an Aboriginal Residential Program in Contributing to the Education and Development of Remote Students." Australian Journal of Indigenous Education 44, no. 2 (September 21, 2015): 163–72. http://dx.doi.org/10.1017/jie.2015.19.
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Recent media and policy focus in remote Aboriginal education has turned to boarding schools. The general rhetoric is that boarding schools will allow Indigenous Australian students to have access to quality education and to learn to ‘walk in two worlds’. However, to date, there has been very little exploration of the lived experiences of Indigenous boarding schools, either from broader political and sociological perspectives, or from the schools themselves. Furthermore, understanding of how the residential side of boarding constructs the use of time and presents educational and social development opportunities is lacking. This paper aims to begin to address this, by presenting the goals and intended outcomes of a residential program for remote central Australian Aboriginal students. Through analysis of 17 semistructured interviews with residence staff, this paper identifies the two overarching goals of the program, as well as the more specific learning outcomes from which the program expects its students to benefit. The research presented is preliminary data that forms part of a broader PhD study of postboarding school expectations and outcomes for remote Aboriginal students, their families, and their communities.
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Fitriyah, Fifi Khoirul, Mohamed Chuma, Mokhamad Sodikin, Muhammad Afwan Romdloni, and Asma’ul Lutfauziah. "A New Approach to Counseling Relations in Islamic Boarding Schools Based on the Ta'limul Muta'alim Book: An Emansipatory Hermeneutical Study." Journal of Islamic Civilization 4, no. 2 (October 30, 2022): 186–95. http://dx.doi.org/10.33086/jic.v4i2.3634.
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Living in an Islamic boarding school has its challenges, especially for students. Various studies on indigenous counseling, but no one has examined the culture of Islamic boarding schools. This study aimed to analyze and create the construct of counseling relationships in Islamic boarding schools to support a part of the indigenous counseling construction in the Islamic field. The research method used was a hermeneutic study using an emancipatory approach. Data analysis used the stages compiled by Paul Ricoeur. The primary data was a book of Ta'limul Muta'alim by Az-Zarnuji. The study results found elements of counseling relationships between counselors and students in Islamic boarding schools. It is not only counselors who have to manage attitudes in counseling relationships but also students. This finding was different from the previous concept of counseling relationships through a humanistic approach that the counselor must accept students unconditionally. On the other hand, empathy is an essential key in counseling relationships, so it aligns with the concept of humanistic counseling. The contribution of this research is to provide new insights into the form of counseling relationships in indigenous counseling at Islamic boarding schools. This finding is a series of constructions to create an indigenous counseling model and determine the counselor criteria in Islamic boarding schools. The structure is beneficial for counseling practice in Indonesia through the counselor’s role in Islamic boarding schools. Tinggal di pondok pesantren memiliki tantangan tersendiri, terutama bagi para santri. Berbagai kajian tentang konseling indigenous, namun belum ada yang meneliti tentang budaya pondok pesantren. Penelitian ini bertujuan untuk menganalisis dan membuat konstruk hubungan konseling di pondok pesantren untuk mendukung bagian dari konstruksi konseling indigenous di bidang keislaman. Metode penelitian yang digunakan adalah studi hermeneutik dengan pendekatan emansipatoris. Analisis data menggunakan tahapan yang disusun oleh Paul Ricoeur. Data primer berupa kitab Ta'limul Muta'alim karya Az-Zarnuji. Hasil penelitian menemukan unsur-unsur hubungan konseling antara konselor dan santri di pondok pesantren. Bukan hanya konselor yang harus mengelola sikap dalam hubungan konseling tetapi juga santri. Temuan ini berbeda dengan konsep sebelumnya tentang hubungan konseling melalui pendekatan humanistik bahwa konselor harus menerima santri tanpa syarat. Di sisi lain, empati merupakan kunci penting dalam hubungan konseling, sehingga sejalan dengan konsep konseling humanistik. Kontribusi penelitian ini adalah untuk memberikan wawasan baru tentang bentuk hubungan konseling dalam konseling adat di pondok pesantren. Temuan ini merupakan rangkaian konstruksi untuk membuat model konseling indigenous dan menentukan kriteria konselor di pesantren. Struktur tersebut bermanfaat bagi praktik konseling di Indonesia melalui peran konselor di pesantren.
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Osborne, Samuel, Lester-Irabinna Rigney, Tessa Benveniste, John Guenther, and Samantha Disbray. "Mapping Boarding School Opportunities for Aboriginal Students from the Central Land Council Region of Northern Territory." Australian Journal of Indigenous Education 48, no. 2 (March 4, 2018): 162–78. http://dx.doi.org/10.1017/jie.2018.1.
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The 2014 Wilson review of Indigenous Education in the Northern Territory recommended boarding school models as the preferred secondary education option for very remote Aboriginal students. This study considers boarding uptake by Aboriginal students from the Central Land Council region of the Northern Territory. An examination of boarding programs available to Aboriginal students in this region found that scholarship access is largely determined by socioeducational advantage and the perceived social stability of the family and student. To increase access and participation in boarding, more flexible funding assistance programs are needed. An expanded role for brokering could also increase retention and completion rates. Ultimately, more investment is also required in remote community schools, and in the development of ‘both ways’ capital if the social and educational aspirations of young Aboriginal students and their families in this region are to be realised through a boarding school model.
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Hunter, Erin, and Jo-Ane Reid. "Indigenous Community Partnerships Across Country Questioning What Counts." Australian and International Journal of Rural Education 30, no. 2 (July 17, 2020): 16–28. http://dx.doi.org/10.47381/aijre.v30i2.262.
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A doctoral study of a program designed to provide access to secondary education for children from a remote Indigenous community was completed in 2014 (Hunter, 2015). This paper reflects on the ongoing commitment of members of this community to a partnership that uses interstate boarding schools as a means of educating their children. It reviews the original longitudinal study that sought the viewpoints of the students, families, community leaders, teachers and schools involved, and uses the resources of spatial theory and place‑consciousness to argue the inadequacy of standardised understandings of success that are limited to measurable outcomes within short term policy cycles. Such views of success do not account for the effects of locational difference and disadvantage related to the intersection of health, education, and economic disadvantage that underpins ongoing national efforts to 'close the gap' between schooling outcomes for Indigenous and non-Indigenous Australians. While the experience of boarding schooling raises unique challenges for Indigenous students, as well as for the schools, teachers and non-Indigenous students who are also part of such programs, there is clear evidence that this form of education also presents valuable opportunities 'both ways', and that such partnerships may assist in efforts to decolonialise curriculum and schooling.
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Rutherford, Katrina, Amelia Britton, Janya McCalman, Catherine Adams, Mark Wenitong, and Richard Stewart. "A STEP-UP Resilience Intervention for Supporting Indigenous Students Attending Boarding Schools Its Development and Implementation." Australian and International Journal of Rural Education 30, no. 2 (July 17, 2020): 44–66. http://dx.doi.org/10.47381/aijre.v30i2.254.
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Developing and nurturing resilience is critical to the social and emotional wellbeing (SEWB) of Indigenous Australian adolescents and their continuing life trajectories. The attendance of many Indigenous adolescents from remote communities at boarding schools creates a need to prioritise and proactively create opportunities that build and nurture student resilience. This requires sustainable and multi-dimensional school-wide approaches. Despite this need, there are no documented SEWB or resilience building approaches for Australian Indigenous students who attend boarding schools. We describe the use of participatory action research to develop and implement a two-year STEP-UP intervention with boarding schools, designed to create supportive environments for improving psychosocial resilience and wellbeing of remote-living Indigenous students. The intervention consisted of three components implemented annually across eight schools: a site-specific STEP-UP action plan; staff capacity development; and an annual Schools and Communities Conference. Thematic analysis of a systematic literature review, documented action planning, conference group processes, resilience theory and survey findings from the associated broader resilience study resulted in the identification of six resilience building domains: valuing culture and identity; developing cultural leadership; nurturing strong relationships; building social and emotional skills; creating safe, supportive environments; and building staff capacity. These domains became the resulting framework for STEP-UP planning and enabled focused examination of practices and future planning. Learnings from the intervention process suggest principles to consider when designing interventions: utilising a strengths-based approach; design responsiveness; collaborative partnerships; institutional capacity; and sustainability. A resilience toolkit website was developed to enable knowledge translation and sustainability beyond the study.
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Юмшанов, Н. Н., and Е. В. Николаев. "Boarding school as an institute for the socialization of minors of the indigenous minorities of the North." Management of Education 14, no. 2-2(77) (February 29, 2024): 207–12. http://dx.doi.org/10.25726/c4692-7178-2311-g.
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В статье рассматриваются особенности социализации несовершеннолетних представителей из числа коренных малочисленных народностей Севера; раскрываются возможности школы-интерната как одного из институтов социализации детей и подростков малых народностей, представлены социальный состав воспитанников интерната и модель социализации, используемая в конкретной школе-интернате города Нерюнгри Республики Саха (Якутия). В современном обществе вопрос социализации несовершеннолетних из коренных малочисленных народностей Севера приобретает особую актуальность. Школа-интернат, как один из ключевых институтов, играет важную роль в этом процессе. Статья подробно рассматривает механизмы влияния школ-интернатов на процесс социализации подростков, принадлежащих к коренным малочисленным народностям Севера, а также выявляет проблемы и перспективы их развития в современных условиях. Авторы анализируют, как образовательная среда школы-интерната способствует адаптации учащихся к социальной среде, формирует их личностные качества и подготавливает к жизни в современном мире. Особое внимание уделяется вопросам сохранения культурной идентичности учащихся, включая язык, традиции и обычаи коренных народов. The article discusses the features of the socialization of minors from among the indigenous small-numbered peoples of the North; it reveals the possibilities of the boarding school as one of the institutions of socialization for children and adolescents of small peoples, presents the social composition of the boarding school's wards and the model of socialization used in a specific boarding school in the city of Neryungri, Republic of Sakha (Yakutia). In modern society, the issue of socialization of minors from indigenous small-numbered peoples of the North acquires special relevance. The boarding school, as one of the key institutions, plays an important role in this process. The article examines in detail the mechanisms of the influence of boarding schools on the process of socialization of adolescents belonging to the indigenous small-numbered peoples of the North, as well as identifies the problems and prospects of their development in contemporary conditions. The authors analyze how the educational environment of the boarding school facilitates the adaptation of students to the social environment, forms their personal qualities, and prepares them for life in the modern world. Special attention is given to the issues of preserving the cultural identity of students, including language, traditions, and customs of the indigenous peoples.
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FATHORRAHMAN. "KIAI LEADERSHIP IN INTEGRATING ISLAMIC SCIENCE AND SCIENCE TOWARDS IDEAL PLANNERS (CASE STUDY AT SUMENEP ISLAMIC BOARDING SCHOOL RAUDLATUL IMAN)." International Journal of Research -GRANTHAALAYAH 6, no. 10 (October 31, 2018): 14–24. http://dx.doi.org/10.29121/granthaalayah.v6.i10.2018.1157.
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This research was carried out because of the anxiety of researchers seeing islamic boarding school as indigenous increasingly excluded from the competitive arena of modern education. Islamic boarding schools are increasingly not in demand by students because they do not issue diplomas such as formal schools. And the most important thing seen from the islamic boarding school at this time, the fact that students are less interested in Islamic scholarship, especially the yellow book, the legacy of salaf scholars, the students are more interested in science. For researchers, this problem must be studied and find a solution so that the islamic boarding school can return to its line of printing Ulama, ulama who are knowledgeable in Islamic science and science. The Raudlatul Iman Islamic Boarding School in Sumenep which was used as the object of this study experienced the things described above, where there was an imbalance in applying scientific integration of Islamic sciences and science. student are more interested in learning science than Islamic science, especially the yellow book. While the findings of the data of researchers in the field show, to anticipate and prevent the negative implications of the failure of scientific integration at the Raudlatul Iman islamic boarding school, the kiai made a breakthrough by reforming the islamic boarding school curriculum and organizing the islamic boarding school organization. This was done so that the islamic boarding school he managed would become a future islamic boarding school.
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Zimin, Aleksei Valer’evich. "FEATURES AND CONDITIONS OF SOCIALIZATION STUDENTS BELONGING TO INDIGENOUS PEOPLE IN BOARDING SCHOOL." Sovremennye issledovaniya sotsialnykh problem, no. 3 (June 9, 2015): 86. http://dx.doi.org/10.12731/2218-7405-2015-3-9.
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Lloyd, Andrew, and Tristan Duggie Pwerl. "Interschool partnerships: remote Indigenous boarding students experiencing Western education whilst keeping culturally safe." Rural Society 29, no. 3 (August 25, 2020): 171–86. http://dx.doi.org/10.1080/10371656.2020.1809138.
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Lannutti, Lena. "“We Have No Tribes” How Indigenous Boys Helped Close Philadelphia’s Indian Boarding School." Pennsylvania Magazine of History and Biography 148, no. 1 (January 2024): 54–76. http://dx.doi.org/10.1353/pmh.2024.a929773.
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Abstract: For almost ten years at the end of the nineteenth century, the Educational Home and the Lincoln Institute operated in West Philadelphia as Indian boarding schools for indigenous boys and girls, respectively. With the support of the Indian Rights Association, a group of male students fought back against both the cultural erasure and the abuse that they encountered there. This article brings to life their forgotten story, arguing that the Educational Home’s unique spatial context in an urban landscape brought its students greater mobility, which in turn accelerated the school’s closure.
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Wixon, Amanda K. "Profit and Loss: ‘Indian’ Art at Sherman Institute, a Native American Off-Reservation Boarding School." Zeitschrift für Anglistik und Amerikanistik 68, no. 2 (June 25, 2020): 177–90. http://dx.doi.org/10.1515/zaa-2020-0018.
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AbstractIn the early twentieth century, the US’s federal policies regarding the production of Native American art in off-reservation Indian boarding schools shifted from suppression to active encouragement. Seen as a path to economic stability, school administrators pushed their students to capitalize on the artistic traditions of Native cultures, without acknowledging or valuing these traditions as part of an extensive body of Indigenous knowledge. Although this push contributed to the retention of some cultural practices, administrators, teachers, and other members of the local community often exploited the students’ talents to make a profit. At Sherman Institute (now Sherman Indian High School) in Riverside, California, Native students of today are free to creatively express their own cultures in ways that strengthen their communities and promote tribal sovereignty. In this article, I will argue that the art program at Sherman Institute served to extinguish Indigenous knowledge and expertise as expressed through culturally specific weaving practices.
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Rovner, Melissa. "Architectures of Coloniality." Enquiry The ARCC Journal for Architectural Research 20, no. 2 (November 10, 2023): 106–15. http://dx.doi.org/10.17831/enqarcc.v20i2.1161.
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The Owens Valley Paiute, traditional caretakers of the “Land of Flowing Water,” face continued threats to their livelihood due to decades of water extraction from the region by the city of Los Angeles. The precarious state of Indigenous lands and peoples across California is entangled with historical processes supported by the Bureau of Indian Affairs (BIA) and the off-reservation boarding school system. During the first half of the twentieth century, Paiute, Mission Indian and other Indigenous youth were sent to the Sherman Institute in Riverside, the last of twenty-five boarding schools to be built and operated by the BIA. Accompanying its Mission Revival style façade and the associated narratives of racial uplift, the school aimed to distance students from tribal affiliations, teaching them Anglo, heteropatriarchal forms of domesticity, and training them to become wage laborers in the farming, construction, and domestic service trades. After graduation, many students were employed by the federal government to convert tribal lands to agricultural plots and private property, while many others found low-wage, unskilled positions in the building and maintenance of Southern California’s expanding metropolis. This paper investigates the role of the Sherman Institute in the exploitation of Indigenous lands and labor for regional development, and therefore, the production of racialized precarity for Indigenous peoples. By engaging with Indigenous epistemologies, the paper works to stretch the limits of history/theory, to expose systems of confinement for their racialized underpinnings, and to introduce more fluid conceptions of land, property, and personhood.
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Benveniste, Tessa, Alexandra Van Beek, Janya McCalman, Irina Kinchin, Erika Langham, and Roxanne Bainbridge. "Can it be done? An evaluation of staff perceptions and affordability of a school-based multi-component integrated intervention for improving the resilience of Aboriginal and Torres Strait Islander boarding students." Australian and International Journal of Rural Education 30, no. 1 (April 7, 2020): 33–50. http://dx.doi.org/10.47381/aijre.v30i1.260.
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Internationally, schools have recognised the need for supporting and improving the resilience of students, particularly those facing a multiplicity of challenges. However, social and emotional learning programmes, including those aimed at enhancing resilience, are often not evaluated thoroughly nor detail process and economic evaluations. This paper evaluates a multi-component integrated intervention designed to strengthen the resilience of remote-living Aboriginal and Torres Strait Islander students attending boarding schools. This evaluation is largely process-based, focussing on the acceptability, feasibility, preliminary outcomes and affordability of implementation of the intervention. Fourteen boarding or teaching staff members, eight female and six who identified as Aboriginal, were interviewed. The interviews were conducted with staff members at eight Queensland boarding sites where the intervention was delivered. Qualitative inductive thematic analysis was used to evaluate feasibility and acceptability and outcomes described by staff. A descriptive analysis of the costs (AU$ 2018) was performed in Microsoft Excel 2013. This evaluation identified multiple major themes around feasibility and acceptability, including sharing experience across sites, staff knowledge, attitudes and behaviours, and perceived student achievement, leadership and relationships. Implementation of the resilience intervention was considered feasible and affordable, and embraced by boarding providers. School-based participatory action research interventions aimed at improving culturally appropriate support structures for Indigenous boarding students are achievable with the appropriate resourcing and time to implement and embed change.
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Veerbeek, Vincent. "To (L)Earn Their Place in Society: Student Scrip and a Capitalist Education at Sherman Institute." aspeers: emerging voices in american studies 14 (2021): 33–53. http://dx.doi.org/10.54465/aspeers.14-04.
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In the late nineteenth century, off-reservation boarding schools became the instrument of choice for the United States federal government to assimilate Indigenous communities. By separating Native American children from their families and placing them in government-operated schools, white officials hoped to transform them culturally, politically, and economically. Although the system was reformed in the early 1930s, boarding schools continued to promote assimilation for several more decades. In fact, white officials even developed new methods to assimilate young Native Americans, including the use of substitute currency, or scrip, as a form of economic training. One of the first off-reservation schools to adopt a scrip system was Sherman Institute in Riverside, California. In November of 1933, school administrators introduced a system of paper money to teach the school’s Native American pupils about life in a capitalist society. Through an analysis of scrip, this essay explores what Indigenous students at Sherman Institute learned about capitalism during the 1930s. Specifically, the article analyzes how the scrip system replicated the US economy with individual consumption at its center in an effort to communicate specific values, and how Indigenous students navigated said system. Thus, this essay argues that administrators at Sherman Institute used scrip to transform school life in a flawed attempt to present an idealized form of consumption-based capitalism to young Native Americans.
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Nor Shaid, Nor Azwahanum, Shahidi A. Hamid, and Marlyna Maros. "Exploration of Malay Language Acquisition and Learning Experience among Orang Asli Students." International Journal of Learning, Teaching and Educational Research 21, no. 5 (May 30, 2022): 126–42. http://dx.doi.org/10.26803/ijlter.21.5.7.
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Orang Asli, the indigenous community in Malaysia, is among minority groups facing difficulties acquiring the Malay language as a second language. Poor achievement and lack of research on the secondary school level among indigenous students have motivated the inquisition for this study. Using an ethnographic case study research design, a qualitative research approach was used to explore indigenous students' Malay language acquisition and learning experience. A total of 13 participants were chosen by purposive sampling technique in this research, comprising eight Orang Asli students from the Temiar tribe, two teachers and three of the students' parents. To acquire an in-depth picture of the phenomena, the data was collected using observation methods, interviews, and field notes at the only secondary boarding school of indigenous people on the Malay Peninsula's west coast. The study findings were analysed using the continuous comparison method to identify the themes and subthemes involved. The findings revealed that the learning and acquisition of the Malay language as a second language were among the skills learned in school, just like any other subjects. This study shows that efforts to cultivate the use of the Malay language were found challenging due to the less conducive school and social environments for a second language acquisition process. Thus, this study contributes to a better understanding of indigenous students perceive their second language, which has implications for improving Malay language teaching and learning practices as a second language, particularly among the Orang Asli community in Malaysia.
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Hasanah, Uswatun. "STUDENT FRIENDLY IN ISLAMIC BOARDING SCHOOL (Analytical Study at the Mualimaat Muhammadiyah Yogyakarta Islamic Boarding School)." Edusoshum : Journal of Islamic Education and Social Humanities 3, no. 2 (August 31, 2023): 84–92. http://dx.doi.org/10.52366/edusoshum.v3i2.68.
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Islamic boarding schools are the oldest form of indigenous institution in Indonesia, even older than the Republic of Indonesia. Until now the pesantren system is still used as an educational institution to shape character which is considered very effective because Islamic boarding schools as educational institutions are expected not only to give birth to generations who are intellectually intelligent but also capable and intelligent emotionally and spiritually. This study aims to answer how education in the Muallimaat Islamic boarding school is a santri-friendly boarding school from the perspective of K.H Ahmad Dahlan's thought. In this study, the authors used a qualitative research type method field research. In collecting data, researchers took primary data sources in this study by observing the condition of Islamic boarding schools and interviewing informants with related parties. And secondary data were obtained from the pesantren's guided book, the official website of the pesantren, and supporting journals. Data analysis techniques were carried out through the observation stage in the Islamic boarding school environment, interviews with 10 informants including the Director IV of the Islamic Boarding School section, teachers or ustadzah, Counseling Guidance (BK) and students randomly and documentation. Data analysis was obtained through the stages of data reduction, data presentation, and drawing conclusions. Data validation technique using source triangulation. Based on the results of the analysis, the results of this study show that the Muallimaat Islamic Boarding School has been categorized as a santri-friendly Islamic boarding school from the perspective of K.H Ahmad Dahlan, Muallimaat is a modern pesantren model by integrating the curriculum of the Ministry of Education and Culture, Ministry of Religion, and Muhammadiyah Curriculum. Through the pesantren program provided for students with the support of stakeholders, they are able to create a student-friendly boarding school environment. By learning to read situations and conditions that continue to change according to the times, it is mandatory for educational institutions, teaching staff and students to continue to upgrade and evaluate themselves, be open-minded and forward. Less educational into a system that promotes basyiran (good news) and tanzir (warnings) that educate or positive discipline.
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Fuad, Muskinul. "Model Pengembangan Kepribadian di Pesantren." Proceedings of International Conference on Da'wa and Communication 1, no. 1 (November 5, 2019): 369–82. http://dx.doi.org/10.15642/icondac.v1i1.317.
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This study aims to describe the model of Muslim personality development that is developed based on in-depth observations of what is practiced by the pesantren community in order to develop the personality of their students. This research was conducted with a qualitative approach in the form of ethnography. Subjects were taken from three Islamic boarding schools in Purwokerto City, namely An-Najah Islamic Boarding School, Darussalam Islamic Boarding School, and ath-Thohiriyah Islamic Boarding School. The results showed that the Muslim personality development model practiced by the pesantren community was based on several principles and values that were understood and practiced by the pesantren community, including scientific enthusiasm, independence, responsibility, simplicity, togetherness, leadership, and sincerity. The process of developing students' personality is done through understanding, exemplary, accustomed to, worshiping, and deepening the values of pesantren. The Muslim personality development model that has been practiced in the pesantren community can be said as an answer to the need for a personality development approach that is appropriate to the religious cultural context of Indonesian society. This model is worth discussing as indigenous personality development, which is a pattern of personality development that is rooted in the values, perspectives, or traditions that exist in a community.
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Johnson, Genevieve Marie, and Rhonda Oliver. "Small Screen Technology Use Among Indigenous Boarding School Adolescents from Remote Regions of Western Australia." Australian Journal of Indigenous Education 43, no. 2 (November 10, 2014): 75–84. http://dx.doi.org/10.1017/jie.2014.15.
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The uptake of small screen technology by adolescents is widespread, particularly in industrial nations. Whether the same is true for Australian Aboriginal youth is less clear as there is a dearth of research in this regard. Therefore, in this exploratory study the use of small screen technology by Indigenous students was examined. Twenty-four Indigenous adolescents (mean age 16.4 years) attending a boarding school in a remote region of Western Australia participated in individual and in-depth structured interviews that queried their use of: (1) television, (2) video games, (3) computers, (4) the internet, and (5) mobile phones. The results showed that mobile phones were the most frequently used and the most popular (i.e., they were nominated as first choice in a hypothetical scenario), followed by the internet, whereas television, video games and computers were used less often. It did appear that mobile phones were used by participating Aboriginal adolescents in ways similar to non-Indigenous adolescents (e.g., not only to make phone calls, but also to send text messages and access the internet). However, their mobile phone use did reflect differences based on their cultural values and identity, and also reflected their physical distance from their family (i.e., because of their enrolment at a boarding school). This study supports anecdotal evidence of a rapid uptake of mobile phones by Indigenous adolescents. It also suggests that as the small screen technology of choice, they have the potential to be utilised for educational opportunities.
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Purwowidodo, Agus, and Muhamad Zaini. "Developing a Value-Based Moderate Islamic Education Model: A Case Study of Pesantren Sidogiri Pasuruan." Jurnal Pendidikan Agama Islam (Journal of Islamic Education Studies) 12, no. 1 (June 30, 2024): 43–62. http://dx.doi.org/10.15642/jpai.2024.12.1.43-62.
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Islamic boarding schools, known as pondok pesantren, are the oldest and indigenous Islamic educational institutions in Indonesia. Islamic education has been a tradition passed down through generations. This study focuses on the Islamic education model at Sidogiri Pasuruan Islamic Boarding School using a qualitative approach, specifically a narrow but in-depth case study. Data were obtained from key informants through in-depth interviews, participatory observations, and document studies. Data analysis in this research used content analysis. The findings of this study are as follows: First, the Islamic education at Sidogiri Islamic Boarding School is traditional. However, it is also characterized by moderate Islamic education. Second, the moderation in Islamic education at Sidogiri is achieved through the inculcation and internalization of values to the students by the kyai (Islamic scholars). These intangible values have a significant impact on shaping the students’ character, including values of sincerity, devotion, manners, the spirit of compliance, and the value of struggle. Despite the integration of technology into daily activities and the adoption of extremist references, students maintain their steadfastness in their values and critically filter these references. Third, the Islamic education model implemented is a critical integrative model, combining classical education methods like sorogan and bandongan with modern educational methods, including the use of artificial intelligence. This approach produces students with critical yet ethical personalities.
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Farhan, Moh. "MENELADANI NILAI-NILAI KARAKTER KOMUNITAS MAHASANTRI (STUDI PONDOK PESANTREN ASSHODIQIYAH SEMARANG)." Wahana Akademika: Jurnal Studi Islam dan Sosial 5, no. 1 (July 4, 2018): 69. http://dx.doi.org/10.21580/wa.v5i1.2563.
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<p>Abstract<br />This article would like to examine the values of the characters of students Asshodiqiyah islamic Boarding School Semarang. Character education is a very strategic issue today. This can be seen from the many cases of moral decadence that has entered the world of education. Starting from the persecution of students even to murder. Of course this causes anxiety for all of us.<br />From that, it is necessary to be disclosed as one prototype model of character value education conducted in islamic boarding school as an indigenous institution that has proven to be the front guard in carrying out character education because the students of this islamic boarding school live for 24 hours under the watch of the kiai. <br />The issues raised in this article are: 1) How is the activity of the students in Asshodiqiyah islamic boarding school Semarang, 2) What are the character values developed in Asshodiqiyah islamic boarding school Semarang. This research is a qualitative descriptive research in which the researcher presents various data obtained from observation, interview, and documentation. <br />From the research that has been done, the results show that: 1) students’ activity in Asshodiqiyah islamic boarding school Semarang can be classified in the form of routine and incidental activity, whereas 2) The character values developed in Asshodiqiyah islamic boarding school Semarang are religious, honest, discipline, hard work, creative, independent, democratic, curiosity, spirit of nationalism, love of the homeland, appreciate achievement, communicative, love peace, love reading, caring environment, social care, responsibility. <br /><br />Abstrak<br />Artikel ini ingin mengkaji tentang Nilai-nilai karakter dalam komunitas mahasantri di Pondok Pesantren Asshodiqiyah Semarang. Pendidikan karakter menjadi isu yang sangat strategis dewasa ini. Hal tersebut bisa kita lihat dari banyaknya kasus dekadensi moral yang sudah masuk dalam dunia pendidikan. Mulai dari penganiayaan yang dilakukan siswa bahkan sampai pembunuhan. Tentu saja hal ini menyebabkan kegelisahan bagi kita semua. <br />Dari itulah perlu kiranya untuk diungkap sebagai salah satu prototype model pendidikan nilai karakter yang dilakukan di pesantren sebagai lembaga indigenous yang telah terbukti menjadi garda terdepan dalam melaksanakan pendidikan karakter karena memang para santri bermukim selama 24 jam di bawah pantauan sang kiai.<br />Permasalahan yang diangkat dalam artikel ini adalah : 1) Bagaimana aktifitas mahasantri di Pondok Pesantren Asshodiqiyah Semarang, 2) Apakah nilai-nilai karakter yang dikembangkan di Pondok Pesantren Asshodiqiyah Semarang. Penelitian ini merupakan penelitian deskriptif kualitatif yang mana peneliti menyajikan berbagai macam data yang diperoleh dari hasil observasi, wawancara, dan dokumentasi. <br />Dari penelitian yang telah dilakukan, didapatkan hasil bahwa: 1) Aktifitas mahasantri di Pondok Pesantren Asshodiqiyah Semarang dapat diklasifikasikan berupa kegiatan rutin dan insidental, sedangkan 2) Nilai-nilai karakter yang dikembangkan di Pondok Pesantren Asshodiqiyah Semarang diantaranya berupa nilai religius, jujur, toleransi, disiplin, kerja keras, kreatif, mandiri, demokratis, rasa ingin tahu, semangat kebangsaan atau nasionalisme, cinta tanah air, menghargai prestasi, komunikatif, cinta damai, gemar membaca, peduli lingkungan, peduli sosial, tanggung jawab.<br /><br /></p>
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Bobongie, Francis. "Family+Stories=Research." Qualitative Research Journal 17, no. 4 (November 13, 2017): 345–55. http://dx.doi.org/10.1108/qrj-11-2016-0069.
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Purpose The purpose of this paper is to draw on the author’s research involving girls who leave their Torres Strait Island communities for boarding colleges in regional Queensland, Australia, and the academic, social and cultural implications that impede the transition process between community and school. While this paper discusses some of the research outcomes, its main focus is the unique indigenous research paradigm “Family+Stories=Research”, devised for and utilised within this project. This paradigm centres on the Australian indigenous kinship system and was implemented in two specific phases of the research process. These were: the preliminary research process leading up to the implementation of the research project; and the data collection phase. In turn, both phases enable the cultural significance of the kinship system to be better understood through the results. Because observations and storytelling or “yarning” were primarily used through both phases, these results also endorse the experience of the participants, and the author – both professionally and personally – without requiring further analysis. Design/methodology/approach The indigenous research paradigm and methodology unique to this research project implements the kinship system, allowing the researcher to access the appropriate resources and people for the project. Prior to the data collection phase, contact with significant community members in both boarding colleges and the Torres Strait Region was made. The methodology implemented for the research project was ethnographic and used observations, individual interviews and focus groups. The views and experiences of 26 past and present students, and 15 staff, both indigenous and non-indigenous, across three different boarding colleges were recorded. Findings Through both phases of the research project, the kinship system played a significant role in the ethnographic research process and data collection phase, which focussed on two key areas encompassed within the kinship system: “business” and the “care of children”. Stories from the researcher and the participants confirm the significant role that the kinship system can play within the indigenous research paradigm: Family+Stories=Research. Originality/value The paper introduces an indigenous research paradigm and methodology designed around two factors: family and stories. This paper brings to light the impact of the kinship system used within communities of the Torres Strait Islands and explains how this system advantaged the research process and the data collection phase by enabling the researcher to freely access stories specific to the research project.
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Heyeres, Marion, Janya McCalman, Erika Langham, Roxanne Bainbridge, Michelle Redman-MacLaren, Amelia Britton, Katrina Rutherford, and Komla Tsey. "Strengthening the Capacity of Education Staff to Support the Wellbeing of Indigenous Students in Boarding Schools: A Participatory Action Research Study." Australian Journal of Indigenous Education 48, no. 01 (February 14, 2018): 79–92. http://dx.doi.org/10.1017/jie.2017.42.
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In meeting the social and emotional learning (SEL) needs of Aboriginal and Torres Strait Islander students, the capacities of school staff are critical. There is very limited evidence for relevant capacity development initiatives. This evaluation reports a multicomponent SEL training intervention delivered to staff of an Australian education service that operates independently of any particular school to assist with the transitions of students from remote communities to boarding schools. A participatory action research (PAR) approach was implemented over 13-months with 21 staff participants. Results from a pre-, mid- and six months post-training survey and staff interviews were analysed and fed back through reflective group discussions. The training was associated with improved staff attitudes to mental health and skills to support student wellbeing. Sixteen participants received a tertiary qualification. Despite ‘working in challenging environments’, staff were ‘dedicated to help’ students, and ‘acknowledged the need for change’ to better support student wellbeing. However, given the service's brokering role between families and schools, fewer staff members reported feeling empowered to influence issues in their workplace. The evaluation demonstrated the value of SEL training for education staff and potential utility for school teachers and boarding staff who have direct duty of care for Indigenous students. The multicomponent training described in this study would need to be condensed for school settings.
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Yunita, Reni. "PENYELESAIAN PERMASALAHAN SANTRI MELALUI PEER HELPING INDIGENOUS." MUHAFADZAH 2, no. 1 (February 28, 2023): 14–22. http://dx.doi.org/10.53888/muhafadzah.v2i1.547.
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Peer helping is the behavior of providing interpersonal assistance carried out by non-professional people who carry out a role of assistance to others. In this phase, adolescents still show a childish nature, but on the other hand, they are required to be mature by their environment. In line with their social development, they are more conforming to the group, begin to break away from the bonds and dependence on their parents and often show an attitude of challenging the authority of more mature people. Mental health guidance efforts are very important among teenagers, in the form of special programs, such as increasing awareness of mental health, and so on. This santri mental health program can be carried out through formal youth institutions, such as schools, Islamic boarding schools and can also be carried out through other interventions in the form of programs made specifically for peer groups of students. The purpose of the study was to identify problems that are often faced by students in participating in activities at Islamic boarding schools including problems related to personal life, social life, learning, and self-adaptability to the pattern of Islamic boarding school life. Each of these problems has different characteristics and patterns so that different patterns of settlement are needed according to their respective characteristics. The method applied in this study is a qualitative method to explain a phenomenon as deeply as possible by collecting the deepest data, which shows the importance of depth and detail of the data being studied. The results of the application in solving a problem through peer helping (peer helpers) indigenous counseling which presents an approach with context (family, social, cultural, and ecological) its contents (meanings, values, and beliefs) in other words so that counseling provides space for values. Local cultural values so that through peer helping can be realized properly then they can be trusted with each other among their peers, this can be applied if you meet clients who can indeed be more open with their peers.
Peer helping (penolong sebaya) adalah perilaku pemberian bantuan interpersonal yang dilakukan oleh orang-orang non profesional yang menjalankan suatu peranan bantuan kepada orang lain. Pada fase ini remaja masih menunjukkan sifat kekanak-kanakan, namun di sisi lain dituntut untuk bersikap dewasa oleh lingkungannya. Sejalan dengan perkembangan sosialnya, mereka lebih konformitas
pada kelompoknya, mulai melepaskan diri dari ikatan dan kebergantungan kepada orang tuanya juga sering menunjukkan sikap menantang otoritas orang yang lebih dewasa. Usaha bimbingan kesehatan mental sangat penting dilakukan di kalangan remaja, dalam bentuk program-program khusus, seperti peningkatan kesadaran terhadap kesehatan mental, dan lain sebagainya. Program kesehatan mental santri ini dapat dilakukan melalui institusi-institusi formal remaja, seperti sekolah, pesantren dan dapat pula melalui intervensi-intervensi lain dalam bentuk program yang dibuat khusus untuk kelompok santri sebaya. Tujuan penelitian untuk mengidentifikasi permasalahan yang sering dihadapi para santri dalam mengikuti kegiatan di pondok pesantren meliputi masalah yang terkait dengan kehidupan pribadi, sosial, pembelajaran, dan kemampuan diri dalam adaptabilitas terhadap pola kehidupan pesantren. Masing-masing permasalahan tersebut memiliki ciri dan pola yang berbeda sehingga diperlukan pola penyelesaian yang berbeda pula sesuai dengan karakteristiknya masing-masing. Metode yang di terapkan dalam penelitian ini metode kualitatif menjelaskan suatu fenomena dengan sedalam-dalamnya dengan cara pengumpulan data yang sedalam-dalamnya pula, yang menunjukkan pentingnya kedalaman dan detail suatu data yang diteliti. Hasil penerapan dalam menyelesaikan suatu permasalahan melalui Peer helping (penolong sebaya) konseling indigenous yang mempresentasikan sebuah pendekatan dengan konteks (keluarga, sosial, kultur, dan ekologis) isinya (makna, nilai, dan keyakinan) dengan kata lain agar konseling memberikan ruang kepada nilai-nilai budaya lokal sehingga melalui Peer helping (penolong sebaya) dapat terealisasikan dengan baik maka bisa saling di percaya satu sama lainnya antar teman sebayanya, hal ini bisa di terapkan apabila di temui klien yang memang dapat lebih terbuka dengan teman sebayanya.
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Yunita, Reni. "PENYELESAIAN PERMASALAHAN SANTRI MELALUI PEER HELPING INDIGENOUS." MUHAFADZAH 2, no. 1 (January 4, 2023): 14–22. http://dx.doi.org/10.53888/muhafadzah.v2i1.573.
Full textAbstract:
Peer helping is the behavior of providing interpersonal assistance carried out by nonprofessional people who carry out a role of assistance to others. In this phase, adolescents still show a childish nature, but on the other hand, they are required to be mature by their environment. In line with their social development, they are more conforming to the group, begin to break away from the bonds and dependence on their parents and often show an attitude of challenging the authority of more mature people. Mental health guidance efforts are very important among teenagers, in the form of special programs, such as increasing awareness of mental health, and so on. This santri mental health program can be carried out through formal youth institutions, such as schools, Islamic boarding schools and can also be carried out through other interventions in the form of programs made specifically for peer groups of students. The purpose of the study was to identify problems that are often faced by students in participating in activities at Islamic boarding schools including problems related to personal life, social life, learning, and self-adaptability to the pattern of Islamic boarding school life. Each of these problems has different characteristics and patterns so that different patterns of settlement are needed according to their respective characteristics. The method applied in this study is a qualitative method to explain a phenomenon as deeply as possible by collecting the deepest data, which shows the importance of depth and detail of the data being studied. The results of the application in solving a problem through peer helping (peer helpers) indigenous counseling which presents an approach with context (family, social, cultural, and ecological) its contents (meanings, values, and beliefs) in other words so that counseling provides space for values. Local cultural values so that through peer helping can be realized properly then they can be trusted with each other among their peers, this can be applied if you meet clients who can indeed be more open with their peers.
Peer helping (penolong sebaya) adalah perilaku pemberian bantuan interpersonal yang dilakukan oleh orang-orang non profesional yang menjalankan suatu peranan bantuan kepada orang lain. Pada fase ini remaja masih menunjukkan sifat kekanak-kanakan, namun di sisi lain dituntut untuk bersikap dewasa oleh lingkungannya. Sejalan dengan perkembangan sosialnya, mereka lebih konformitas pada kelompoknya, mulai melepaskan diri dari ikatan dan kebergantungan kepada orang tuanya juga sering menunjukkan sikap menantang otoritas orang yang lebih dewasa. Usaha bimbingan kesehatan mental sangat penting dilakukan di kalangan remaja, dalam bentuk program-program khusus, seperti peningkatan kesadaran terhadap kesehatan mental, dan lain sebagainya. Program kesehatan mental santri ini dapat dilakukan melalui institusi-institusi formal remaja, seperti sekolah, pesantren dan dapat pula melalui intervensi-intervensi lain dalam bentuk program yang dibuat khusus untuk kelompok santri sebaya. Tujuan penelitian untuk mengidentifikasi permasalahan yang sering dihadapi para santri dalam mengikuti kegiatan di pondok pesantren meliputi masalah yang terkait dengan kehidupan pribadi, sosial, pembelajaran, dan kemampuan diri dalam adaptabilitas terhadap pola kehidupan pesantren. Masingmasing permasalahan tersebut memiliki ciri dan pola yang berbeda sehingga diperlukan pola penyelesaian yang berbeda pula sesuai dengan karakteristiknya masing-masing. Metode yang di terapkan dalam penelitian ini metode kualitatif menjelaskan suatu fenomena dengan sedalam-dalamnya dengan cara pengumpulan data yang sedalamdalamnya pula, yang menunjukkan pentingnya kedalaman dan detail suatu data yang diteliti. Hasil penerapan dalam menyelesaikan suatu permasalahan melalui Peer helping (penolong sebaya) konseling indigenous yang mempresentasikan sebuah pendekatan dengan konteks (keluarga, sosial, kultur, dan ekologis) isinya (makna, nilai, dan keyakinan) dengan kata lain agar konseling memberikan ruang kepada nilai-nilai budaya lokal sehingga melalui Peer helping (penolong sebaya) dapat terealisasikan dengan baik maka bisa saling di percaya satu sama lainnya antar teman sebayanya, hal ini bisa di terapkan apabila di temui klien yang memang dapat lebih terbuka dengan teman sebayanya.
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Garusova, Larisa. "Canada’s contemporary policy on Aboriginal education." SHS Web of Conferences 134 (2022): 00013. http://dx.doi.org/10.1051/shsconf/202213400013.
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The article analyzes the process of transformation of the educational system of the Indigenous peoples, the key factor of which is the policy of the Canadian government. Based on the analysis of documents and materials of the federal government of Canada and regional authorities, qantitative and qualitative characteristics of the modern educational status of Aboriginal peoples have been identified. Canada's Aboriginal education system has gone through a difficult path from destructive forms of education for culture, family and personality, to humane and careful attitude towards students, their national roots and traditions. The policy of compensating for the damage done in the past and supporting the Indigenous peoples in the field of education goes in several directions. Among them there are payments to those Aborigines who have suffered physically or mentally in boarding schools in the past; equalization of education levels of Indigenous peoples and other Canadians, support of Aboriginal languages and culture. The main tools in the implementation of modern government policy are increased funding for the education of the Indigenous population and the collaboration of the authorities with public organizations and Aboriginal communities.
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Tardif, Cameron. "Assimilationist Athletics: Indian Boarding Schools, Sports, and the American Empire." Journal of Sport History 48, no. 1 (April 1, 2021): 1–16. http://dx.doi.org/10.5406/jsporthistory.48.1.0001.
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Abstract When Richard Henry Pratt founded the Carlisle Indian Boarding School in 1879, his goal was to civilize Indigenous bodies. In doing so, the school implemented a series of forceful measures including language training, Western-style dress, hair cutting, and, perhaps uniquely, sports. At the same time that Carlisle was collecting children from across the continent, the United States was expanding territorially: Puerto Rico, Cuba, the Philippines, Hawai’i. As many scholars have noted, the United States was becoming an imperial force. Like Pratt’s students, those who fell within the American imperial network were exposed to sports as a mechanism of control. While there is extensive work on both the relationship between sport and empire, as well as the use of sport within the Indian Boarding School system of the 1870s to the 1910s, there is a dearth of historiographical work that puts the two into conversation with each other. By exploring the domineering effect that sports had in the Indian Boarding School network and contextualizing it within the larger arc of sports in American Empire, this article expands the conceptual framework of sport and empire in order to paint a more complete picture of the consistency and significance with which imperial governments imposed athletics in various geographies.
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Brooks, Roy. "Black Boarding Academies as a Prudential Reparation." Columbia Journal of Race and Law 13, no. 1 (May 30, 2023): 790–852. http://dx.doi.org/10.52214/cjrl.v13i1.11665.
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With billions of dollars pledged and trillions of dollars demanded to redress slavery and Jim Crow (“Black Reparations”) the question of how best to use these funds has moved into the forefront of the ongoing campaign for racial justice in our post-civil rights society. Reparatory strategies typically target the norms and structures that sustain racial disadvantage wrought by slavery and Jim Crow. The goal of such transitional reparations is to extinguish the menace of white supremacy and systemic racism across the board. Restructuring in housing, education, employment, voting, law enforcement, health care, and the environment—social transformation—is absolutely needed in the United States if the race problem is ever to be resolved. That much is clear beyond peradventure. The hard question, however, is whether Black Reparations can take us there. Are Black Reparations (or reparations in general) powerful enough to engineer social transformation, or what in this case would be “transitional racial justice”? Unfortunately, I do not believe they can. The American race problem is simply too big for reparations to fix. It would take decades of massive amounts of government spending and the sustained moral commitment of the American people to achieve transitional racial justice in this country. The inflationary impact of the requisite spending (estimated at $6.4 trillion to $59.2 trillion) would give opponents of reparations an easy target. Moreover, transitional reparations have rarely been attempted in other countries and when tried it has never succeeded to my knowledge. South Africa attempted to use reparations for social transformation. While there has been a transformation of political power, giving Black South Africans a strong voice in the government, economic power remains in the hands of White South Africans and racial discrimination in housing and education continues. Although at one time I was among scholars who had hoped Black Reparations could deliver a much-needed Third Reconstruction, I would be remiss as a passionate supporter of Black Reparations for many decades to ignore the cold facts—reparations have never successfully reconstructed a society.
But the perfect should not be the enemy of the good. While Black Reparations may not be sufficient for transitional racial justice, they can still play an important role in moving toward that goal. This Article attempts to show one way of doing so. It argues that the initial payment of Black Reparations should take the shape of an education reparation. Education can, as it has in the past with Brown v. Board of Education, provide a foundation for significant racial progress. The type of education reparation broached in this Article gives African American (or Black American) parents or guardians a unique choice for educating their children—Black Boarding Academies (BBAs). Kick started with public reparations, BBAs would begin with PK-3 low-income Black children, giving special attention to those at risk of falling into the dreadful foster care system, and would expand to accommodate other classes of Black students once financially stable with post-reparations funding. Like most public boarding schools, BBAs will have to be sustained with both public and private funds. Fortunately, there is a wide range of available sources. Historically, boarding schools have a poor reputation in educating children of color, especially Indigenous Americans. The few primary and secondary schools that board Black students have not experienced such problems. Neither have Historically Black Colleges and Universities (HBCUs) at the postsecondary education level. Following in this rich tradition, BBAs will provide a safe and nurturing environment for Black students. Pedagogically, BBAs will prepare students not just to survive but to thrive. Students will be prepared to assume positions of leadership in our society whether they go directly into the job market or matriculate at HBCUs or predominantly white institutions. One of the most effective instructional models in the country for leadership-oriented teaching can be found in elite New England Prep Schools. They have been doing this for centuries. Using a modified version of their pedagogy—one self-consciously infused with a racial sensibility—BBAs will be able to extend the pipeline to leadership, normally available to upper-income and even middle-income African American students, to low-income African American students. Indeed, the latter are the most vulnerable descendants of the enslaved.
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Telitsyna, Alexandra, Ekaterina Zabelina, and Svetlana Kurnosova. "Ethnic identity erosion in the indigenous Nenets population under globalization influence: gender differences between adolescent girls and boys." SHS Web of Conferences 92 (2021): 07062. http://dx.doi.org/10.1051/shsconf/20219207062.
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Research background: Ethnic identity development, while universal, is also recognized as an especially important prerequisite for economic and social life among indigenous populations [1, 2]. Global transformations such as technology, industrialization, global warming and political and economic forces are impacting positive ethnic identity development in indigenous populations around the world. Purpose of the article: The purpose of this study is to examine gender differences in ethnic identity erosion in the adolescent indigenous Nenets population of the Russian Siberian Arctic Region. Methods: The study sample included 78 children in boarding schools from the northern area of Western Siberia. To define ethnic identity, the “Types of Ethnic Identity” questionnaire [3] was used. Findings & Value added: The study results show that across 8th-9th grade as well as 10-11 grade Nenets adolescent boys perceive their ethnic identity positively. However, the same indicators show girls do not view their ethnic identity as positively. There are also several other interesting gender differences that emerge between the students in each grade. This may be the result of specific gender differences in perceptions about the economic and social realities of tundra life, the position of women in traditional societies as well as the impact of global transformations on indigenous populations overall.
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Stewart, Richard. "Australian Indigenous Education Foundation Compendium of Best Practice for Achieving Successful Outcomes with Indigenous Students in Australian Boarding SchoolsAustralian Indigenous Education Foundation, Surry Hills, New South Wales, 2015, ISBN 9780646932743." Australian Journal of Indigenous Education 44, no. 2 (September 28, 2015): 207–9. http://dx.doi.org/10.1017/jie.2015.22.
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Veerbeek, Vincent. "A Dissonant Education: Marching Bands and Indigenous Musical Traditions at Sherman Institute, 1901–1940." American Indian Culture and Research Journal 44, no. 4 (December 1, 2020): 41–58. http://dx.doi.org/10.17953/aicrj.44.4.veerbeek.
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At the end of the nineteenth century, the US government established a system of off-reservation boarding schools in an effort to assimilate Indigenous youth into the American nation-state. Music emerged as one of the most enduring strategies that these schools employed to reshape the cultural sensibilities of young Native Americans. A lively music culture could be found, for instance, at Sherman Institute in Riverside, California, which was home to a marching band and dozens of other music groups throughout its history. Although school officials created these institutions for the purposes of assimilation and cultural genocide, this music program often had a more ambiguous place in the lives of students. To understand the role of music within Sherman Institute during the early twentieth century, this article examines the school’s marching band and the place of Indigenous cultural expression. While the school had students march to the beat of civilization, young Native Americans found various strategies to combat assimilation using the same instruments. At the same time, they also used the cultures of their communities to navigate life in an environment that the government created to destroy those very cultures.
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Taira, Derek. "Making “Womenly Women” or “Servants of Civilization”." Pacific Historical Review 92, no. 1 (2023): 30–61. http://dx.doi.org/10.1525/phr.2023.92.1.30.
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This article investigates how white educators used American education in an effort to socially engineer Hawaiian acceptance of U.S. control over the islands. Examining school reports, journal articles, and official correspondence from the Kamehameha School for Girls, I explore the various strategies principal Ida M. Pope used to promote white middle-class ways of homemaking and mothering, in an effort to undermine her Native Hawaiian students’ Indigenous identities and convert them into docile Hawaiian Americans. Despite Pope’s language of female empowerment, she harbored racist attitudes toward Native Hawaiians and produced an institutional climate hostile to Indigenous identity. This article builds on previous work on white women’s maternalism in Native American boarding schools to highlight how themes of white feminity, U.S. empire, and settler colonialism manifested at the Kamehameha School for Girls. More broadly, it reveals the role of white women in Hawai‘i as agents of colonial control who actively labored toward normalizing U.S. occupation and empire.
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Volegzhanina, Irina S., and Tatiana V. Golub. "THE MODEL OF ETHNOCULTURAL EDUCATION ENVIRONMENT OF A COMMUNITY SELF-GOVERNANCE ARCTIC SCHOOL." Professional Education in Russia and Abroad 206 (2024): 11–18. http://dx.doi.org/10.54509/22203036_2024_2_11.
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The relevance of the research is determined by consideration of the Arctic school’s ethnocultural education environment as an important pedagogical condition for the successful integration of indigenous graduates into the multicultural high-tech society of the Russian Federation. The purpose of this article is to describe the community self-governance model of ethnocultural education environment of an Arctic school and to reveal its potential for the development of students’ natural science thinking. The scientifi c novelty of the study is to specify the concept “ethnocultural education environment of an Arctic school”, and to describe the community self-government model for the development of natural science thinking of children from among indigenous peoples of the North. It is established that the ethnocultural education environment is closely integrated with the environment of family and tribe of indigenous peoples. The model described by the authors belongs to “soft” pedagogical models and takes into account the nature and characteristics of the natural science thinking of children from among indigenous peoples of the North. The potential of the ethnocultural education environment for the development of this type of thinking is revealed through the content of its interconnected components such as spatial semantic, content- methodological and communicative organisational. The authors generalised and expanded the Arctic Experimental Boarding School’s experience to develop the content of components mentioned.
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Hunziker, Alyssa A. ""Battlefield and Classroom": Indigenous Student-Soldiers and US Imperialism in the Carlisle Indian School Press." American Periodicals: A Journal of History & Criticism 33, no. 2 (2023): 152–71. http://dx.doi.org/10.1353/amp.2023.a911654.
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ABSTRACT: The late nineteenth and early twentieth century saw the beginnings of US empire abroad and simultaneously the crystallization of the US assimilation era at home. While off-reservation Native American boarding schools like the Carlisle Indian Industrial School (1879–1918) developed national recognition, the US began to acquire overseas territories in Cuba, Hawai'i, Guam, the Philippines, and Puerto Rico. Students at schools like Carlisle produced white-edited, school-controlled periodicals like the Indian Helper , the Red Man and Helper , the Arrow , and the Carlisle Arrow . Reading Carlisle's periodicals, this essay traces the experiences of thirty-eight Carlisle students who enlisted in the Spanish-American and Philippine-American Wars and wrote about their experiences across the US's new empire. Although such periodicals have long been read as colonial documents, these newspapers, newsletters, and magazines nevertheless offer insights into Native students' writing and Native soldiers' voices at war, including their impressions of—and, sometimes, identification with—Filipinos, Puerto Ricans, and Native Hawaiians. Carlisle's administrators often used student-soldiers' reprinted letters to demonstrate successful assimilation which promised to transform Native peoples into patriotic US soldiers. These new "war correspondents" could then provide first-hand accounts of some of the Spanish-American and Philippine-American Wars most famous battles. Although largely meant to legitimate assimilative education systems, reprinted letters by Native student-soldiers often detail their everyday lives at war, including interactions with other Indigenous and non-Indigenous communities overseas. This essay ultimately argues for more generous readings of Native voices in these otherwise heavily censored letters. Despite their framing in the periodicals as willing agents of US empire, these reprinted letters by Native students underscore how the US military was likewise a site of trans-Indigenous exchange that provided the material circumstances for connection and solidarity.
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Zarkasyi, Hamid Fahmy, Fuad Mas’ud, Rakhmad Agung Hidayatullah, and Usmanul Khakim. "Value Management in Pesantren-Based University (Grounded Research on AKPAM System of UNIDA Gontor)." QALAMUNA: Jurnal Pendidikan, Sosial, dan Agama 15, no. 2 (November 26, 2023): 113–1126. http://dx.doi.org/10.37680/qalamuna.v15i2.4018.
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University-based Pesantren has a distinctive curriculum that develops and integrates the Pesantren system with its academic-university system. This means that the assessment at pesantren universities does not only apply to the academic side but also the boarding (kepesantrenan) side. If the academic side is assessed through the Cumulative Grade Point Average (GPA)/Indeks Prestasi Kumulatif (IPK), what about the value of boarding school? We explore the Student Activity Assessment Credit Score (Angka Kredit Penilaian Aktifitas Mahasiswa (AKPAM)) system at Darussalam Gontor University. We designed the qualitative study using a grounded theory approach. We found that AKPAM can counted as a system designed to calculate the kepesantrenan scores of UNIDA students; which is one of the process systems in Integrative Human Resource Development (HRD) typical of UNIDA Gontor; as a pesantren-based university. Second, the AKPAM system is proven to be directly proportional to the HRD theory proposed by Richard Swanson. Third, pesantren-based universities have proven to be competitive in terms of education management in this era. We highlight that this study expands the novel HR management pattern in pesantren universities; as indigenous education.
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Molodchikova, Tatiana. "“Ciudad Escolar de los Mayas” in the context of the educational reform of Salvador Alvarado in the state of Yucatan in 1915-1918." Latinskaia Amerika, no. 2 (2023): 83. http://dx.doi.org/10.31857/s0044748x0024255-9.
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This article deals with the problem of creating a “new society” in the state of Yucatan (Mexico) during the period of Salvador Alvarado, which marked the beginning of revolutionary changes in the region. The central element of the educational reform of S. Alvarado was the spread of the rationalist school, which was based on the principles of demonstrativeness, scientific character and harmonious development of the individual. The complex ethnosocial structure of the region, in which more than half of the population were Indigenous peasants, set the new revolutionary government the task of integrating the Mayan population of Yucatan into the modern civilizational space. It was the main purpose of the “Ciudad Escolar de los Mayas”, which was opened in 1917 - a boarding school destinated exclusively for the education of the Maya. The functions of “Ciudad Escolar de los Mayas” were to combat illiteracy, teach basic hygiene rules, modern agricultural methods and small trades, as well as to prepare the future rural teachers. An analysis of archival documents relating to the functioning of the “Ciudad Escolar de los Mayas” made it possible to determine the main factors that influenced the failure of this educational project, namely: dramatic change in the habitat and habitual way of life, which caused an epidemic of diseases among boarding school students, the resistance of parents and owners of haciendas, as well as insufficient material equipment of the educational institution. The main results of the educational policy of S. Alvarado were the creation of a legislative framework that guarantees the availability of school education, the development of pedagogical thought, and the designation of Indigenous education as a special sphere of state policy.
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De Pencier, North, Ian Puppe, Carrie Davis, Drishti Dhawan, Mithila Somasundaram, and Gerald McKinley. "“You feel you don’t actually belong:” Attending High School in the Sioux Lookout Zone, 1969-1996." University of Western Ontario Medical Journal 87, no. 2 (March 12, 2019): 6–8. http://dx.doi.org/10.5206/uwomj.v87i2.1116.
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From 1969-1996, in the Sioux Lookout Zone of Northwestern Ontario, there were no local high schools, and teenagers travelled to boarding schools in larger communities further south. During these years, the University of Toronto coordinated medical services in the Sioux Lookout Zone, and many documents in the University of Toronto Archives capture the challenges faced by adolescents from the Zone while pursuing a high school education. In this paper, I use Indigenous voices in the records of the Sioux Lookout Zone Hospital to study the experience of going to high school from the perspective of the Social Determinants of Health. I argue that the poor quality of on-reserve elementary schools and the isolation of leaving home for high school combined with less time to learn traditional skills to set students up for failure in their academic studies.
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Amanullah, Wahyu Anis, and Sutarman Sutarman. "Upaya Pengembangan Guru Taman Pendidikan Al-Qur’an." AL-ASASIYYA: Journal Of Basic Education 5, no. 2 (June 25, 2021): 70–84. http://dx.doi.org/10.24269/ajbe.v5i2.4691.
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This study examines the efforts to develop the Anwar Rasyid Al-Qur’an Education Park teacher, Gondokusuman District, Yogyakarta City in 2020. This study aims to analyze and describe the efforts to develop Anwar Rasyid Quran Education Park (TPA) teachers. The results showed that teacher development efforts at Anwar Rasyid TPA had been carried out with education and training including tahsin, public speaking, discussions between teachers, tahfidz boarding schools, syahadah exams and delegation of tasks. The supporting factors in the effort to develop Anwar Rasyid TPA teachers are teacher activity, clear division of work and authority, discipline from teachers and support from both the mosque takmir and santri guardians. The inhibiting factor is financial, especially funding problems and the absence of indigenous teachers who teach and manage Anwar Rasyid's TPA. The benefits of teacher development on the quality of education make teachers and students more disciplined, teachers can develop their potential through the KBM process, students have good quality reading of the Koran, students have memorized the Koran and also have akhlaqul kharimah. In addition, it also has an impact on the sense of ownership and responsibility for the mandate given.
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Parsons, Alan. "Racial-Ethnic Identity and Academic Self-Efficacy of Indigenous Australian Students Studying on Scholarships at Independent Australian Boarding Schools—A Systematic Quantitative Literature Review." Diaspora, Indigenous, and Minority Education 13, no. 3 (April 8, 2019): 146–64. http://dx.doi.org/10.1080/15595692.2019.1593134.
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Shay, Marnee, Rhonda Oliver, Tetiana Bogachenko, and Helen McCarthy. "“From the Bottom to the top”." Australian and International Journal of Rural Education 33, no. 3 (November 15, 2023): 30–46. http://dx.doi.org/10.47381/aijre.v33i3.699.
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Successful transition from education to the workplace is vital for young people, particularly Indigenous students from remote communities, to support their long-term economic and emotional well-being, social inclusion, physical and mental health. This paper reports findings from a three-year study undertaken collaboratively with young people at a remote Aboriginal boarding school. Motivated by the theoretical constructs of Indigenist theory and Funds of Knowledge, this research centres the voices of Aboriginal peoples. A team of Aboriginal and non‑Aboriginal researchers worked with young Aboriginal people at the school to develop the method, to collect, and then analyse the data for this strengths-based qualitative study. Currently enrolled young people engaged in yarning with the participants, namely those who were past students from the school. This made it possible to gather stories to better understand the experiences, strengths, and motivations of Aboriginal young people from remote communities and the issues, constraints, and challenges faced when transitioning to life beyond the classroom. The findings highlight what can be improved to prepare Aboriginal people from remote communities for the workplace and for life beyond school—including their existing strengths and knowledge, aspects that occur within the parameters of the school, employer roles, skill development, and enablers of job and life success.
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Mukhibat, Mukhibat. "Virtual Pesantren Management in Indonesia: In Knowing Locality, Nationality, and Globality." Dinamika Ilmu 20, no. 1 (June 29, 2020): 123–32. http://dx.doi.org/10.21093/di.v20i1.1950.
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Virtual Pesantren is a new model of Islamic boarding school with no real form and place but having a similar function as a pesantren as a tafaqquh fi al addin institution. The characteristic of this pesantren is on its material development which is adjusted to the virtual students' needs with the use of appropriate language and relevant content so that it is easily understood. The problem occurs when the virtual pesantren raises an issue of the extreme purification practice that questions the authenticity of religion. This has led to a decline in the pesantren's historical vision – Islam and Indonesian (indigenous). The analysis of this study is descriptive qualitative. The report is presented in the form of a comprehensive and objective narrative based on data that has been classified and verified beforehand. Given these findings, pesantren is fundamentally built based on vision of pesantren which is tasamuh, tawassuth, and tawazun. Pesantren must be able to create a continuity and change in bonding between the values of locality, nationality, and globality as the basis of pesantren development.
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Nurieva, L. M., and N. V. Tkachuk. "Monitoring of the quality of education of students among the indigenous smallnumbered peoples of the North in boarding schools of Yugra (based on the results of sociological research)." BULLETIN OF UGRIC STUDIES 54, no. 3 (2023): 589–97. http://dx.doi.org/10.30624/2220-4156-2023-13-3-589-597.
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Tkachuk, N. V. "Formation of ethno-cultural competence of students among the indigenous peoples of the North in the conditions of boarding schools (on the example of Khanty-Mansiysk Autonomous Okrug – Yugra)." BULLETIN OF UGRIC STUDIES 53, no. 2 (2023): 388–97. http://dx.doi.org/10.30624/2220-4156-2023-13-2-388-397.
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Hafidhuddin, Hafidhuddin, and Muhammad Candra Syahputra. "PERKEMBANGAN PONDOK PESANTREN AL-FATAH LAHAT DALAM BINGKAI SEJARAH 2007-2015." JURNAL ISLAM NUSANTARA 5, no. 1 (July 3, 2021): 52. http://dx.doi.org/10.33852/jurnalnu.v5i1.240.
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Pesantren as the oldest Islamic educational institution in the archipelago is a place for the regeneration of ulama carried out by propagators of Islam to the indigenous population. Pesantren from its inception until now has been able to survive even though in its long journey it has faced many dynamics of changing times. The Pesantren Al-Fatah Lahat is an Islamic boarding school located in Lahat Regency, South Sumatra Province, founded by Kyai H. Ramlan Fauzi bin H. Hasanuddin bin H. Husein bin Delames bin Reseh bin Rijal Penghulu bin Magdum on December 6, 2007 M., to coincide with the 26th Dzul-qa'dah 1428 H. This article is the first article to examine the development and teaching of the Pesantren Al-Fatah Lahat, which is a historical analysis from 2007 to 2015. This pesantren is located in the middle of a heterogeneous urban community life and is a pesantren with a comprehensive typology that combines traditional and modern teaching systems. The method used in this research is the historical method. At first (2007) Pesantren Al-Fatah Lahat prioritized the Qur’an with all aspects of its knowledge. Then established a formal education level MTs. The development of Al-Fatah in 2011 began to be recognized by MTs Al-Fatah around the Lahat district over time until 2015 this pesantren was not only students from the Lahat area, there were also from various areas outside the Lahat district.
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Stewart, Richard, and Brian Lewthwaite. "Transition from Remote Indigenous Community to Boarding School: The Lockhart River Experience." eTropic: electronic journal of studies in the tropics 14, no. 1 (August 2, 2016). http://dx.doi.org/10.25120/etropic.14.1.2015.3371.
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The transition to boarding school for students from the remote Indigenous community of Lockhart River on Cape York is a fact of life when they complete Year 7. With the transition to boarding school, Lockhart River mirrors remote Indigenous communities throughout Cape York and the Torres Strait, and remote regions in South Australia, Western Australia and the Northern Territory. Access for remote Indigenous students to quality education provision in major urban centres is a key element of government policy in addressing disadvantage in education outcomes between Indigenous and non-Indigenous students. Despite this, there is little in the way of recent research into the transition process in terms of its effectiveness in ensuring the delivery of a quality secondary education. The proposed study will use qualitative methods to examine the transition from a remote Indigenous community from the perspective of the students and their parents and care-givers.
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Redman-MacLaren, Michelle, Tessa Benveniste, Janya McCalman, Katrina Rutherford, Amelia Britton, Erika Langham, Richard Stewart, Pat Saunders, Irina Kinchin, and Roxanne Bainbridge. "Through the eyes of students: the satisfaction of remote Indigenous boarding students’ with a transition support service in Queensland, Australia." Australian Journal of Indigenous Education, March 25, 2019, 1–12. http://dx.doi.org/10.1017/jie.2019.3.
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AbstractMore than 4000 Indigenous Australian students enrol and take up a placement at boarding school each year. While reasons for attending boarding school vary, the impetus for many remote and very remote-dwelling students is restricted secondary educational opportunities in their home communities. A large multi-site study is being undertaken across Queensland to understand the conditions required for these students to be resilient while studying away from home. This paper reports on levels of student satisfaction with Queensland Department of Education's Transition Support Service (TSS) that provide assistance to remote-dwelling Indigenous students in the transition to boarding schools. A survey instrument administered to students included 22 close-ended questions to elicit levels of student satisfaction with TSS. Data were collected electronically using SurveyMonkey™ and analysed in SPSS v24. Descriptive statistics were calculated for variables assessing service support, student perceptions and experiences. A total of 294 primary, secondary and re-engaging students across 21 sites responded. Nearly all primary students (97%) anticipated that TSS would assist their move to boarding school. All secondary students identified that TSS had assisted their transition to boarding school. All re-engaging students agreed that TSS support had increased their capacity to cope when things go wrong. Lower scores related to students’ ability to access TSS when needed. Very high levels of satisfaction with TSS were countered by constraints of distance between TSS and students, and resources available to support the work of TSS. Findings point to the need for equitable provision of transition services in Queensland that emphasise the importance of relationship between service provider and student, and can inform the design of similar transition services across Australia.
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Shay, Marnee, Grace Sarra, and Jo Lampert. "Counter stories: The voices of Indigenous peoples undertaking educative roles in flexi schools." Australian Journal of Indigenous Education 51, no. 1 (July 15, 2022). http://dx.doi.org/10.55146/ajie.2022.20.
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This paper reports on findings from the first author’s doctoral research examining the experiences of Aboriginal and Torres Strait Islander staff in Australian flexi schools. ‘Collaborative yarning methodology’ story boarding was used to hear (and theme) the collective experiences of Indigenous teaching and non-teaching staff in these alternative school settings where both they and Indigenous students make up larger numbers of staff than mainstream schools. Informed by Indigenist and critical race theory, 19 Indigenous staff members contributed to knowledge around three themes: Us Mob; Race and racism, and School Practice which incorporated discussions both of curriculum and of issues related to funding. Many Indigenous staff were working in flexi schools through choice and a sense of commitment to working with Indigenous youth. However other issues, such as experiences of racism, were still present despite the ‘social justice’ nature of flexi schools.
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Baron, Derek. "Opera and Land: Settler Colonialism and the Geopolitics of Music at the Carlisle Indian Industrial School." Journal of the Society for American Music, April 4, 2024, 1–27. http://dx.doi.org/10.1017/s1752196324000075.
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Abstract This article examines the politics of music at the Carlisle Indian Industrial School, the flagship federal off-reservation boarding school for the compulsory education of Indigenous children, established in Carlisle, Pennsylvania, in 1879. By examining the music education and performance culture at the Carlisle School, this article considers the role of music both within boarding school discourses of “civilization” and in terms of the larger federal goal of dispossession of Native land. Based on original archival research and engagements with contemporary discourses in Indigenous music and sound studies, the article then considers a nationalistic comic opera titled The Captain of Plymouth performed by Native students at the Carlisle commencement exercises in 1909. It argues ultimately that, although music, dance, and expressive culture were a central concern for federal assimilationist policy, music making at Carlisle provided a groundwork for the emergence of an intertribal social formation that guided musical practices and self-determination movements of the twentieth and twenty-first centuries.
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Nasrulloh, Rifqi Syarif, and Sutiyono Sutiyono. "Life skills education management of Muslimah Islamic Boarding School in Sleman Yogyakarta during COVID-19 pandemic." International journal of health sciences, August 17, 2022, 12039–49. http://dx.doi.org/10.53730/ijhs.v6ns5.11825.
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‘Pondok Pesantren’ or Islamic boarding schools are one form of the development of the education system in Indonesia. Islamic boarding schools have been available for a long time and become an indigenous culture in Indonesia. The Covid-19 pandemic has presented new challenges for Islamic boarding schools to adjust to increasingly difficult environmental changes. Islamic Boarding School do not only provide students with religious studies but also transform into modern organizations by teaching modern life skills education. This study focuses on the management of life skills education in Islamic boarding schools for girls in Sleman Yogyakarta, which is one of the Islamic boarding schools based on life skills education. The study used the qualitative method. The sample was determined using the purposive sampling technique. This study used primary data obtained from observation and interviews. Data were analyzed in three stages, namely 1) data reduction, 2) data presentation, and 3) conclusion. It used triangulation techniques for checking the data validity. The results of the study showed that the planning of an organization required written records to fulfill the objectives in which the written records can be a reference in carrying out management functions.