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Jamieson, Wanda. "Aboriginal male violence against aboriginal women in Canada". Thesis, University of Ottawa (Canada), 1987. http://hdl.handle.net/10393/5271.
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Wisener, Katherine Marie. "Aboriginal health education programs : examining sustainability". Thesis, University of British Columbia, 2011. http://hdl.handle.net/2429/33830.
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Despite evidence supporting the ongoing provision of health education interventions in First Nations communities, there is a paucity of research that specifically addresses how these programs should be designed to ensure sustainability and long-term effects. Using a Community-Based Research approach, constructivist theories, and Indigenous methods, a collective case study was completed with three Canadian First Nations communities to address the following research question: What factors are related to sustainable health education programs, and how do they contribute to and/or inhibit program success in an Aboriginal context? A university-community partnership titled the Community Learning Centres (CLC) provided the context for the collective cases. CLC involved the development of three learning centres (CLCs), each of which provided community members with a physical space and online resources pertaining to culturally relevant health education. Semi-structured interviews and a sharing circle were completed with 19 participants, including members of community leadership, external partners, and program staff and users. Document review served to verify information described by participants. Analysis included a description of each case (within-case analysis) and a thematic analysis across cases (cross-case analysis). Seven factors were identified to either promote or inhibit CLC sustainability, including: 1) community uptake (if and how users access the CLC); 2) environmental factors (conditions within the CLC and the community); 3) stakeholder awareness and support (presence and extent of support exhibited by stakeholder groups); 4) presence of a champion (passionate leaders dedicated to CLC success); 5) availability of funding (ability to identify and allocate program funding); 6) fit and flexibility (CLCs’ ability to address user needs and community priorities), and; 7) capacity and capacity building (capacity to sustain the CLC and use learned skills to address other health education issues). These findings were integrated into practical sustainability tools where each factor was provided a working definition, influential moderators, key evaluation questions, and their relationship to other factors. These tools represent the development of a sustainability framework that is grounded in, and builds on existing research, and can be used by First Nations communities and universities to support effective sustainability planning for community-based health education intervention.
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Madden, Brooke. "(Un)Becoming teacher of school-based Aboriginal education : early career teachers, teacher identity, and Aboriginal education across institutions". Thesis, University of British Columbia, 2016. http://hdl.handle.net/2429/59260.
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This research explores the experiences and perceptions of nine Aboriginal and ally early career teachers (1-5 years experience) who have completed university coursework and/or extended professional development on the topic of Aboriginal education. The inquiry places focus on how targeted teacher education, and transitions into educational work settings, shape teacher identity and practice. Over an eight-month period, teachers participated in a series of three or four individual, semi-structured interviews on topics related to professional identity and engagement in Aboriginal education across institutions. Data fragments elicited from the research reveal ongoing, relational processes of momentarily occupying, exceeding, resisting, and/or reforming subject positions of teacher made available through discourse. The fragments are used to identify and trace significant forces that direct how participants become, and become undone as, teachers of school-based Aboriginal education. Analysis concentrates on four key relationships between teachers and sources of knowledge about Aboriginal education that formed, reinforced, and challenged teachers’ emerging professional identities and associated practices as they navigated Faculties of Education, schools, and areas between (e.g., teaching practicum). They include: (un)becoming teacher and a) school-based sources of Aboriginality, b) pedagogical pathways for Aboriginal education with/in teacher education, c) significant place, and d) supports used for engaging Aboriginal education. Contributions are made to the fields of teacher education, Aboriginal education, and decolonizing education and research. The research reveals the benefits and difficulties that coursework and professional development afford in preparing, and providing ongoing assistance to, teachers who foreground Aboriginal content and approaches. Learning from teachers’ processes, preparedness, and priorities enhances understanding about identity negotiation and movement of knowledge-practice across institutions. Further, theory building presents a decolonizing methodology for analyzing the construction of teacher identity that accounts for teachers’ complex and shifting positions beyond the binary opposition Aboriginal/non-Aboriginal. A decolonizing theory of (un)becoming teacher of Aboriginal education, alongside early career teachers’ recommendations to improve university and school-based Aboriginal education, hold potential to shift Aboriginal education research beyond a discourse of transformation/resistance. This opens space to reconfigure Aboriginal education and teacher education, as well as subject positions therein, to support the needs and prerogatives of Aboriginal students and communities.Education, Faculty of
Graduate
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Parkes-Sandri, Robyn Amy. "Weaving the past into the present : Indigenous stories of education across generations". Thesis, Queensland University of Technology, 2013. https://eprints.qut.edu.au/61010/1/Robyn_Parkes_Sandri_final_theis_11_April_2013.pdf.
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In Queensland, there is little research that speaks to the historical experiences of schooling. Aboriginal education remains a part of the silenced history of Aboriginal people. This thesis presents stories of schooling from Aboriginal people across three generations of adult storytellers. Elders, grandparents, and young parents involved in an early childhood urban playgroup were included. Stories from the children attending the playgroup were also welcomed.
The research methodology involved narrative storywork. This is culturally appropriate because Aboriginal stories connect the past with the present. The conceptual framework for the research draws on decolonising theory. Typically, reports of Aboriginal schooling and outcomes position Aboriginal families and children within a deficit discourse.
The issues and challenges faced by urban Murri families who have young children or children in school are largely unknown.
This research allowed Aboriginal families to participate in an engaged dialogue about their childhood and offered opportunities to tell their stories of education. Key research questions were: What was the reality of school for different generations of Indigenous people? What beliefs and values are held about mainstream education for Indigenous children? What ideas are communicated about school across generations? Narratives from five elders, five grandparents, and five (urban) mothers of young Indigenous children are presented. The elders offer testimony on their recollected experiences of schooling in a mission, a Yumba school (fringe-dwellers’ camp), and country schools. Their stories also speak to the need to pass as non-indigenous and act as “white”. The next generation of storytellers are the grandparents and they speak to their lives as “stolen children”. The final story tellers are the Murri parents. They speak to the current and recent past of education, as well as their family experiences as they parent young children who are about to enter school or who are in the early years of school.
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Matheos, Kathleen. "Community-controlled education : putting education back into the culture". Thesis, University of Kent, 2000. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.323039.
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This thesis is an interpretive case study, drawing upon feminist and Aboriginal perspectives, about working in an educational environment described as a border world comprised of overlapping cultures. It is a chronological account of the delivery of a university programme in a First Nations community. The study seeks to explore the reasons why Aboriginal women enter and successfully complete post-secondary study, and whether their roles in traditional Aboriginal culture facilitate this process. This first portion of the study involved semi-structured interviews with three female Aboriginal educators, focusing on the traditional roles of women within Cree culture, and the relationship of these traditional roles to their roles in contemporary Cree society. The second portion of the study involves a series of group and personal interviews with female Aboriginal learners involved in a community-based programme in a Northern Cree community. The interviews, which encompassed a three-year period, sought to provide a chronological account of the learners' experiences in the programme. In addition, interviews were conducted with faculty members teaching within the programme. The interviews provided the data for an operation model entitled Community-Controlled Education that suggests criteria for the delivery of an inclusive learning experience for Aboriginal learners.
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Sheehan, Norman. "Indigenous knowledge and higher education : instigating relational education in a neocolonial context /". [St. Lucia, Qld.], 2004. http://www.library.uq.edu.au/pdfserve.php?image=thesisabs/absthe17681.pdf.
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Howard, Peter T., University of Western Sydney, of Arts Education and Social Sciences College i School of Education and Early Childhood Studies. "Beliefs about the nature and learning of mathematics in years 5 and 6 : the voices of Aboriginal children, parents, Aboriginal educators and teachers". THESIS_CAESS_EEC_Howard_P.xml, 2001. http://handle.uws.edu.au:8081/1959.7/305.
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This study investigates the beliefs of Aboriginal children, their parents, Aboriginal educators and non-Aboriginal teachers towards the learning and teaching of mathematics in years 5 and 6 in a rural community in New South Wales. Areas explored include the beliefs expressed by the students, their parents and educators about mathematics education, how these sets of beliefs compare and contrast, and what the pedagogical consequences are for mathematics education based on these beliefs. The study was conducted in a rural school following trials in other sites. Conversational interviews were conducted and from the transcript sixteen core categories of beliefs across all participant groups were identified. The belief statements demonstrate the complex nature of the social, cultural, economic, historical and political contexts in which the learning of mathematics takes place. A number of actions intended to enhance Aboriginal children's learning of mathematics are proposed. Non-Aboriginal teachers need to share their beliefs with the Aboriginal community, and conversations need to occur between Aboriginal and non-Aboriginal people about mathematics education. Teachers require pedagogical strategies that address Aboriginal children's learning of mathematics, and educational systems need to include an Aboriginal perspective in mathematics curricula. Future collaborative research in mathematics education has to be based on the premise of researchers working in close co-operation with Aboriginal peopleDoctor of Philosophy (PhD)
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Whiting, Elizabeth, i res cand@acu edu au. "The Experience of Six Non-aboriginal Teachers Living and Working in Remote Aboriginal Communities During the 1990's". Australian Catholic University. Master of Education (Research), 1999. http://dlibrary.acu.edu.au/digitaltheses/public/adt-acuvp222.15092009.
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In Australia, non-Aboriginal people have been involved in Aboriginal education since the end of the 19th century. There has been ongoing criticism of non-Aboriginal involvement in Aboriginal education and a movement towards Aboriginalisation in education. This study addresses the issues faced by six non-Aboriginal teachers in remote Aboriginal communities in the 1990's. The purpose of this study is to explore the experiences and perceptions of non-Aboriginal teachers living and working in remote Aboriginal communities in the 1990's. Through this research I found that the non-Aboriginal teachers faced difficulties living and working in remote Aboriginal communities. They talked about the distinctive lifestyle and living conditions. They reported a need for pre-service and ongoing professional development focusing on aspects influencing their lives. The discussion topics included: their living circumstances; Aboriginal world view; Aboriginal health issues; community issues; Aboriginal teaching and learning styles and school policies. The study is consistent with previous research about non-Aboriginal teachers living and working in remote Aboriginal communities. It argues that pre-service and ongoing professional development is vital for the success of non-Aboriginal teacher in remote communities. Community based educational programs for non-Aboriginal teachers are needed. These programs should include non-Aboriginal teachers learning about Aboriginal culture, Aboriginal learning and teaching styles and the development and implementation of educational policies. These programmes need to include discussion of aspects of living in isolated settings. Schools and governing bodies involved need to develop closer liaison with non-Aboriginal teachers to support their living in this setting. It is also important that policies in place address the problem of the high turnover of non-Aboriginal staff experienced by remote community schools. This study also poses the question what is the future for non-Aboriginal teachers in remote Aboriginal communities? Aboriginalisation in remote Aboriginal communities is highly recommended.
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Daniels, Lyn Denise. "Memories of Aboriginal/Indian education : decolonizing policy and practice". Thesis, University of British Columbia, 2016. http://hdl.handle.net/2429/57921.
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In this thesis, memories and forgetting in Aboriginal youths’ recounting of experiences in contemporary Aboriginal education programs were traced back to the Indian residential school system and colonial policy. By focusing on Aboriginal Education Enhancement Agreements—policies intended to address the poor educational outcomes of Aboriginal students, within their broader social, political and historical context, the supposed “problem” of educating Aboriginal students is viewed from a decolonizing perspective. I argue that the effects of the Indian residential school system are productive across generations and continue into the present. Practicing a “critical pedagogy of decolonization” (L. T. Smith, 1999, p. 34) means listening to Aboriginal students’ memories of Aboriginal/Indian education policies in order to decolonize education, history and research. This study is aimed at informing/influencing/shaping current policy and practices and at improving the quality and outcome of Aboriginal students’ education. The complexity of this research is reflected in the metaphorical use of the term montage, a film technique, to represent the decolonizing epistemological and methodological frames that focus on narrative analysis, textual analysis, photograph analysis, and policy analysis. Listening to Indigenous students’ memories and forgetting of public schooling practices, and analyzing visual and textual representations of Aboriginal students, Aboriginal education and history, in past and present policy were framed and captured by decolonizing methodologies. Further, fiction was used to highlight haunted memories of Indian residential schooling and to trace colonial policies and practices back to a violent and traumatic past. By listening to counter memories of educational policy across generations of Indigenous actors, the relevance of these memories for understanding the effects of Aboriginal Education Enhancement Agreement policy today as they relate to historical, present and future manifestations of self-determination, re-birth and a decolonizing renaissance among Indigenous peoples in Canada is highlighted as a decolonizing strategy. This thesis represents an attempt at practicing a critical pedagogy of decolonization by linking notions of race and iconic myths of frontier history to perceptions of Indigenous peoples, cultures and histories that are disciplined by a colonial archive of photographs, policies, curricula, and texts.Education, Faculty of
Educational Studies (EDST), Department of
Graduate
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Fuzessy, Christopher. "Biculturalism in post-secondary Aboriginal education, an Inuit example". Thesis, National Library of Canada = Bibliothèque nationale du Canada, 1997. http://www.collectionscanada.ca/obj/s4/f2/dsk1/tape11/PQDD_0015/MQ44889.pdf.
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Friedel, Tracy L. "Case study of Aboriginal parent participation in public education". Thesis, National Library of Canada = Bibliothèque nationale du Canada, 1999. http://www.collectionscanada.ca/obj/s4/f2/dsk1/tape7/PQDD_0021/MQ47135.pdf.
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Clothier, Tamara Leigh. "Accountability and Aboriginal education : an exploration of educators’ experiences". Thesis, University of British Columbia, 2012. http://hdl.handle.net/2429/42187.
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The government mandates accountability mechanisms, such as standardized testing, to ensure educational quality; however, more research is needed to determine how such measures affect educational equality. In Canada, differential achievement outcomes between Aboriginal and non-Aboriginal students has stimulated a public discourse on the need for educational change. This study investigates how accountability policies mandated by the British Columbia government affect elementary educators who have worked in schools with high Aboriginal students populations. Through narrative inquiry, the study explored how such policies influence classroom curriculum, practices and pedagogy; moreover, it explored how mandates from controlling forces shape educators’ professional identity. Poetic transcription was employed; in which participants’ words were used to create poetic compositions reflective of their experiences. This analysis technique provides the reader with a vast and rich exposure to the study data, which is intended to raise awareness of how such policies influence teachers’ and students’ lives. Through this process, educators’ experiences with competing job demands, limited professional autonomy, narrowed curriculum, and surveillance are shared; as well as, the marginalization of Aboriginal students within the current educational system. Educators express and understand these issues by constructing two chief guiding narratives that of the attentive teacher and the objective professional. These competing narratives bring about frustrations and create resistance to such accountability mechanisms and a demand for reform.
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Gill, Isabel, i University of Lethbridge Faculty of Education. "Story and stereotype : aboriginal literature as anti-racist education". Thesis, Lethbridge, Alta. : University of Lethbridge, Faculty of Education, 2004, 2004. http://hdl.handle.net/10133/220.
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Textbooks newly approved for use in secondary schools in Alberta reflect the belief that not only does literature have the power to change and shape our thinking, but also that the non-White voices of our culture need to be heard if Canada is to become a country which truly welcomes and values cultural diversity. The realization that many high school students in the Crowsnest Pass area of Southern Alberta hold negative stereotypes about Canadian Aboriginal people prompted this study which measured how effective studying literature written mainly by Canadian Aboriginal people is as a means of anti-racist education. Forty-three students in grade 10, 11, and 12, 22 females and 21 males, participated in the study. Both quantitative and qualitative research methods were used. Quantitative data, collected from responses on a gender-specific, six-item social scenarios scale, measured the extent to which students were prejudiced against Aboriginal people as pre- and post-tests. Written responses, field notes, journal entries, and interviews provided qualitative data. Though the quantitative evidence is not statistically significant, students in grades 10 and 12 showed decreased post-test scores, while those in grade 11 increased. Within each grade, individual students showed significant attitude changes. In all grades, female students had significantly lower scores than males, both pre- and post-test, evidence that there are perhaps different stages of moral development in females, as suggested by Belenky, clinchy, Goldberger, and Tarula (1986) and Gilligan (1982), than the male stages identified by Kohlberg (1969, 1981). Qualitative data revealed an increased understanding of Aboriginal issues and student attempts to view the world from a non-White perspective. Central to the study are my efforts to come to terms with my own Whiteness as well as help students understand their own positions of White privilege. This process was an emotional and disturbing experience for us all, yet one that brought growth and engendered
important learning. I remain firmly committed to the need to adopt a strong anti-racist stance (rather than a multicultural one) and address racism directly in the classroom. Though difficult, it is perhaps the most important work that I, or any other teacher, may do.xviii, 163 leaves ; 28 cm.
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Winch, Marie Joan. "Marr Mooditj Foundation : three decades of aboriginal health education". Thesis, Curtin University, 2010. http://hdl.handle.net/20.500.11937/2541.
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This thesis presents a history of Marr Mooditj Foundation, the Aboriginal health worker training college that has for the past thirty years provided culturally appropriate education in primary health care and training for Indigenous staff involved in delivering and managing health care and community service programs. It traces the development of Marr Mooditj from its origins in the context of Indigenous health in the 1970s through to its current achievements and challenges.This auto-ethnographic study, which focuses on my central positioning as an advocate and leader of Marr Mooditj, documents the history of how Marr Mooditj emerged from a context of ‘dis-ease’, where government legislation and the introduction of strict and repressive policies and practices regarding Indigenous people determined an outcome that resulted in a disruption of lifestyle, separation of children from families, serious illness, and an on-going, poverty-stricken separation from the rest of the population. It explores the wide-ranging ramifications of the appalling state of Indigenous health in Western Australia, and the part played by all those involved in establishing and running Marr Mooditj and the Perth Aboriginal Medical Service in working at changing this for the better. The thesis argues that Marr Mooditj Foundation is now deeply embedded within Aboriginal culture, is responsible for delivering culturally safe programs, and can be proud of its contribution to closing the gap between Aboriginal and mainstream health care in Australia.
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Desroches, Julie Luce. "Aboriginal education programs in British Columbia's public school system and their relation to Aboriginal student school completion /". Burnaby B.C. : Simon Fraser University, 2005. http://ir.lib.sfu.ca/handle/1892/2131.
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Duncan, Pearl, i n/a. "An analysis of post-secondary Aboriginal support systems". University of Canberra. Education, 1991. http://erl.canberra.edu.au./public/adt-AUC20060706.112807.
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An overview of Aboriginal education in the last two hundred years reveals that Aborigines
have had a depressingly inadequate education, also marked by inequity of opportunity and
participation.
The developmental pattern of Aboriginal education has been characterised by four broad
periods or eras related to specific government policies. These periods are identified
successively as The Protection Era, the Segregation Era, The Assimilation Era and The
Integration Era. The Protection Era began with the early frontier settlement of Europeans in
Australia and extended until the 1860's. The Segregation Era marked the full development
of Aboriginal reserves from 1860 to 1940. The Assimilation Era extended from the 1940s
to the mid 1960s. Finally the period of Integration began in the late 1960s and gathered
momentum in the 1970s.
Throughout the periods of protection, segregation and assimilation very little effort was
expended in the provision of adequate education for Aborigines.
It was not until the late 1960s that concerted attempts were made to redress the many
decades of neglect and apathy.
Researchers uncovered glaring problems needing urgent redress. Aboriginal pupils
persistently achieved very poorly in comparison with others and left school at an earlier age.
As a consequence Aborigines left school lacking the knowledge and skills to compete with
other Australians and had much poorer prospects of employment.
In the early 1970s the National Aboriginal Education Committee and the state Aboriginal
Education Consultative Groups, combined with support and funding from DAA,
Commonwealth Education and The Schools Commission, were very influential in
establishing programmes.
In response to the growing numbers of Aborigines who were denied adequate schooling,
three general types of adult programmes were developed: a) enclave/support systems; b)
pretertiary/bridging courses and c) off campus centres.
It was these programmes operating at WACAE that DEET commissioned me to evaluate.
The existence of these programmes is the result of WACAE's prompt response to the need
for redressing Aboriginal educational imbalance. The programmes developed following the
commencement of the Aboriginal Teacher Education Programme at Mt Lawley College in
1973. The first enclave was established in 1976, external AEEC commenced in 1978 and
G.E.C. in 1980, the first off campus centre was set up in 1983, and the Tertiary Preparation
Course (internal AEEC) began operation in 1985.
Commonwealth money has provided the financial basis for the programmes, but WACAE
was the first institution in Australia to implement programmes and its achievement is
significant.
The terms of reference for this project required that the method of research should be
through data gathering by means of interviews and examination of documentary evidence
during a three week period in Perth.
The evaluator consulted DAIS staff, students and, as particularly requested in the brief,
Aboriginal community members.
Findings revealed that WACAE's enclaves, on campus and off campus, have made
progress towards educational equity for Aborigines, provide good support and are valued
by students and Aboriginal community members.
Aboriginalisation was found to be essential to maximum enclave effectiveness. Staff,
students and Aboriginal community members would like to see increased Aboriginal
representation, contract hiring of staff not being conducive to employment security or staff
continuity.
It is recommended that rationalisation of enclaves would achieve a more efficient pooling of
resources. During the last thirteen years considerable amounts of external funds have
been injected and it is recommended that WACAE take greater institutional responsibility
for enclaves, using funds from normal Commonwealth sources, as distinct from special
course funding.
The existing staffing patterns and conditions of employment should be regularised in
regard to salary, tenure, study leave, superannuation, etc. Such a measure is necessary to
ensure staff continuity, security and inclusion in the power structure of the institution.
WACAEs external pretertiary courses (AEEC and GEC) have achieved a small measure of
progress towards equity of access and participation in education for Aborigines.
The wide geographical distribution is significant in providing availability of courses.
The courses are valued by Aboriginal community members and there is a need for external
courses of this nature to continue in the future.
However, progress towards equity has been extremely slow and time taken for completion
of courses is unduly long considering the basic nature of GEC, and the fact that the courses
are designed for completion in one year.
The courses are preceived as enhancing employment performance and prospects as well
as being preparation for tertiary study.
There has been a shift in opinion regarding Aboriginal education during the 1980s towards
the view that education should not be seen in isolation but in combination with employment
and training.
It is recommended that DEET take immediate steps to implement the Aboriginal
Employment Development Policy in Western Australia, considering how best the benefits
of external AEEC and GEC can be maintained and expanded. On the other hand, the
Tertiary Preparation Course (internal AEEC) has achieved commendable results and is
assessed as being worthy of increased resources and energy.
Difficulty was encountered in efforts to determine exactly how DEET funding was used. It
seems that this type of enquiry would necessitate the services of a qualified accountant.
Enclave/support systems and pretertiary/bridging courses will be needed for some time to
come. Many Aboriginal people stated that they envisage the time when these programmes
will no longer be needed, 'when inequity of education has been addressed' and 'equality'
achieved. Until this goal is reached the programmes will remain necessary. The
achievement of the broad objectives of the AEDP, i.e. employment and income equity with
other Australians and equity of participation in all levels of education, will see Aboriginal
aspirations becoming a reality.
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Pete-Willett, Shauneen. "Kiskinawacihcikana: Aboriginal women faculty experiences in the academy". Diss., The University of Arizona, 2001. http://hdl.handle.net/10150/280049.
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This ethnographic case study examines the experiences of five Aboriginal/Native American women faculty working in universities in Canada and the United States. By using interview, observation and document analysis the author has sought to understand the cultural negotiations of the participants. The hiring of Aboriginal faculty raises new questions about faculty roles and experiences, in much the same manner that the hiring of women and other visible minority faculty raised questions about the structures and culture of the university. These women have successfully attained status positions as tenured and tenure-track faculty. While some of their experience may be explained by their gender, their experiences as Aboriginal women are unique. These women actively work to decolonize the very structures of the university. They reconceptualize the tradition bound roles of researcher, committee member, and teacher. By doing so they make themselves hyper-visible to the lateral oppression of other Aboriginal faculty, and they are vulnerable to the structural oppression that binds a colonial organization. By telling their stories here, these women leave trail-markers for other Aboriginal people who may seek an academic path.
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Truscott, Keith. ""More than three "Rs" in the classroom" : a case study in Aboriginal tertiary business education". Thesis, Edith Cowan University, Research Online, Perth, Western Australia, 2011. https://ro.ecu.edu.au/theses/925.
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This was an investigation of factors that assisted Australian Aboriginal students complete or incomplete a business course at a University in Perth between 2000 and 2010. The concept of resilience and related factors of inclusion and exclusion from the participants’ past were assumed clues by the researcher. The investigation involved four inquiries. First, the researcher reviewed recent statistics of Aboriginal population, education and employment. A short history of Aboriginal education in Western Australian was also made. Both reviews indicated Aboriginal people endured relative exclusion and a lower status than the mainstream population in areas of education and employment.
Second, the researcher assumed that a shared interdependency existed between distinct “ethnic groups” (Barth, 1969) in terms of “levels of engagement at the cultural boundaries”. The cultural boundaries consisted of four layers, namely observable behaviour and material artefacts, institutions, values and worldviews (Barney, 1973; P. D. Milnes & Grant, 1999b). At these “cultural boundaries” that the researcher explored, there were more than three “Rs” (i.e. reading, writing and arithmetic) concerns active in the classroom, namely the silent “R”, resilience.
Third, the researcher built upon the theoretical work of Francis’ (1981) ‘teach to the difference’, Nakata’s (1997) idea of ‘cultural interface’ and Milnes’ (2008) concept of ‘meeting place’. The researcher then adapted a new research model called ‘engagement at the cultural boundaries’.
Fourth, the researcher conducted a large case study on four samples. A short life-history interview was made of each sample: 1) a pilot study of a previous business graduate; 2) Aboriginal graduates (n=17); 3) Aboriginal non-graduates (n=13); 4) teaching and administrative staff (n=6). Then the pilot study and three groups of stakeholders were rated with a ‘resilience score’ in terms of their engagement at social and economic boundaries based on their personal, public, training and economic identities.
The researcher concluded that overall ten factors of resilience had assisted the Aboriginal students complete or incomplete the tertiary business course. These ten factors were: a strong self-reference point, sense of community, structured living, strong support network, stakeholders identifying with struggles, significant role models, strong status and a single mindedness to complete the task at hand, skills in crisis management, and a previous history of successful engagement at the cultural boundaries.
Besides the pilot study, the students who completed the tertiary business course had a high resilience score based on previously, strong inclusive engagements at the two key cultural boundaries, the social and economic boundaries. Those students who did not complete the tertiary business course still had a high resilience score, but showed less experiences and examples of inclusive engagement at the overall cultural boundaries prior to and for the duration of the tertiary business course. Teachers of Aboriginal students would do well to discern that Aboriginal students do have a high resilience score overall despite their publicly acknowledged low status and historic loss of economic power. Teachers and key stakeholders in Aboriginal tertiary education also would do well to recognise that some of the ten factors of resilience in Aboriginal tertiary students, especially those resilience factors linked to training and economic identity, require more focus and strengthening. The challenge for all stakeholders of tertiary education is to develop all factors of resilience so that Aboriginal students can experience more inclusion as the latter engage at the tertiary cultural boundary.
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Chenoweth, John Alexander. "Finding QWAMQWƏMT : re-storying post-secondary education for Aboriginal people". Thesis, University of British Columbia, 2017. http://hdl.handle.net/2429/62143.
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Aboriginal people face numerous challenges in post-secondary education. In this research, I identify the shortcomings evidenced in the educational system in relation to Indigenous identity and epistemology, external Aboriginal policy, Indigenous control of education, and Indigenous community. Additionally, I examine the realities of Aboriginal people who have paused-out and then return to school, and what factors influence their successful educational experiences.
I use a syilx Indigenous systems-based pedagogy embedded in a traditional story as my primary theoretical framework. The Four Chiefs story is a syilx Okanagan construct that serves as the model with four oppositional concepts to address community-based questions. This is the basis of enowkinwixw, a syilx-based governance decision-making process. I survey 60 students from across the province who attended the Nicola Valley Institute of Technology. Questions relate to a student’s experience in the K-12 system, the transition to post-secondary, and actualities while attending NVIT.
Analysis indicates that shortcomings in the educational system relate to a lack of acknowledgement of Indigenous identity. Aboriginal students return to school for economic reasons and concern for future generations. A balance of encouragement and support from outside and within the educational system lead to a fulfilling educational experience. Without the Indigenous Community realizing how important it is to take control and reorganize how it re-imagines the educational experience of its Aboriginal students, nothing will change. This Study demonstrates that the Four Chiefs model is an appropriate and useful tool to re-imagine Aboriginal post-secondary education. It is a holistic approach to illuminate the many educational challenges faced by Indigenous students as part of their Indigenous community.Graduate Studies, College of (Okanagan)
Graduate
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Taylor, Anthea. "Negotiating Aboriginal identity in an urban context: Implications for education". Thesis, Taylor, Anthea (1993) Negotiating Aboriginal identity in an urban context: Implications for education. PhD thesis, Murdoch University, 1993. https://researchrepository.murdoch.edu.au/id/eprint/41574/.
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This study investigates the manner in which Aboriginal people conceptualise, maintain and reproduce identity in an urban context. Ethnographic data from various settings throughout Western Australia are used in an analysis of Aboriginal constructions of self and other and the ways in which these ideas impinge on the management of identity, particularly in cross-cultural interaction, are identified. While the sites in which data were gathered and the interactional settings investigated were not confined to educational contexts, the focus of this study is on the implications of Aboriginal identity management for education.
A series of fundamental and interrelated dialectics impinging on Aboriginal identity are made explicit: a dialectic between White and Black Australians; between Aboriginal groups operating within urban Aboriginal society; between public and private faces of Aboriginal identity; between the construction of those faces of Aboriginal identity and the past; a dialectic between the socio-political constructions of the dominant society and the reality of life as it is lived by Aboriginal individuals who identify and/or are identified as an indigenous minority within the nation-state. These influences reflect and produce tensions and ambiguities which add to the complexity of the situation for both insiders and outsiders.
The first part of this study examines historical and contemporary socio-political factors impinging on Aboriginal identity and makes an analytical distinction between 'public' and 'private' facets of identity. The private face of Aboriginal identity and the manner in which it is influenced by the public face is analysed in Part B. In the third part of this study, the impact of such influences on various aspects of education is considered. With a focus particularly on Aboriginal student teachers' experiences of higher education, an institutional context explicitly tied to contemporary Aboriginal affairs policy is highlighted. In adult Aboriginal students' experience of the tertiary system and the schools in which they carried out their teaching practice can be seen the confluence of the public and private facets of contemporary Aboriginal identity and the negotiation of the state and dominant White society.
This study demonstrates the relational nature of Aboriginal identity and highlights subtle and complex examples of socio-cultural maintenance. It describes the efforts being made by many Aboriginal people to work towards educational and professional achievement within the wider society and at the same time manage their identity so as not to be perceived by either Whites or Aboriginals as culturally marginal to Aboriginal society.
The manner in which specific aspects of mainstream education in general and classroom practice in particular do not adequately take account of this snuggle and are at variance with Aboriginal cultural practices in an urban context is demonstrated. The situation - with respect-to the relatively low rates of educational achievement and participation by Aboriginal Australians - cannot be explained simply in terms of explicit cultural differences or lack of cultural representation in Australian education, as is often implied. Greater insight is required into the operation of the politics of race and colour as they operate both within Aboriginal society and in cross-cultural interactive settings such as the school. The critical importance of data-gathering techniques which are culturally appropriate and the need to make language problematical is also illustrated in this study. To assist Aboriginal people to successfully access and challenge the dominant society, education processes which systematically deconstruct and make explicit hegemonic processes and the social construction of power relations in Australian society are suggested.
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Mudhan, Parmesh. "Participation of Indigenous students in education: an exploration of the significance of place in an Indigenous community school". Thesis, Mudhan, Parmesh (2008) Participation of Indigenous students in education: an exploration of the significance of place in an Indigenous community school. PhD thesis, Murdoch University, 2008. https://researchrepository.murdoch.edu.au/id/eprint/693/.
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This study explores the pedagogical significance of life experiences of Indigenous students from an Australian community school and its relation to school participation. In particular the study focuses on the implications of students’ associations with ‘place’ on school curriculum. With the rate of participation of Indigenous students in education currently lower compared with non-Indigenous students, this study further informs our understanding of this phenomenon.
The study is interpretive, based on the perspectives of students, staff and parents of an Indigenous community school successful in improving participation of Indigenous students to Year 10, and informed by the researcher’s own lived experiences teaching Indigenous students in three different countries. During this time, it was observed that Indigenous students’ association with place was a significant factor in their participation in education.
Gruenewald’s multidimensional framework for place-conscious education is employed to guide the analysis and interpretation of data as it provides a means of addressing two important issues revealed in the review of literature on participation. First, participation is examined and interpreted in different ways, and second, a common thread in the differing interpretations is the concept of place. Analyses of the data reveal two overarching dimensions: Place and Aboriginality. Further analysis, informed by notions of place-conscious education reveal five identifiable elements for enhancing participation of Indigenous students in education: Curriculum Method, Curriculum Content, Careers, Partners and Identity. Educational programs that recognise how these elements are related to place and action them are likely to be more effective in enhancing participation of Indigenous students in education.
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Mudhan, Parmesh. "Participation of Indigenous students in education: an exploration of the significance of place in an Indigenous community school". Mudhan, Parmesh (2008) Participation of Indigenous students in education: an exploration of the significance of place in an Indigenous community school. PhD thesis, Murdoch University, 2008. http://researchrepository.murdoch.edu.au/693/.
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This study explores the pedagogical significance of life experiences of Indigenous students from an Australian community school and its relation to school participation. In particular the study focuses on the implications of students’ associations with ‘place’ on school curriculum. With the rate of participation of Indigenous students in education currently lower compared with non-Indigenous students, this study further informs our understanding of this phenomenon.
The study is interpretive, based on the perspectives of students, staff and parents of an Indigenous community school successful in improving participation of Indigenous students to Year 10, and informed by the researcher’s own lived experiences teaching Indigenous students in three different countries. During this time, it was observed that Indigenous students’ association with place was a significant factor in their participation in education.
Gruenewald’s multidimensional framework for place-conscious education is employed to guide the analysis and interpretation of data as it provides a means of addressing two important issues revealed in the review of literature on participation. First, participation is examined and interpreted in different ways, and second, a common thread in the differing interpretations is the concept of place. Analyses of the data reveal two overarching dimensions: Place and Aboriginality. Further analysis, informed by notions of place-conscious education reveal five identifiable elements for enhancing participation of Indigenous students in education: Curriculum Method, Curriculum Content, Careers, Partners and Identity. Educational programs that recognise how these elements are related to place and action them are likely to be more effective in enhancing participation of Indigenous students in education.
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Macdonald, Mary-anne. "Examining the perceived benefit of education for Aboriginal secondary students in Western Australia". Thesis, Edith Cowan University, Research Online, Perth, Western Australia, 2018. https://ro.ecu.edu.au/theses/2087.
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Indigenous and remote Australians have lower education and employment levels than non- Indigenous and urban Australians and face continued socio-economic disadvantage. Many contemporary voices have called for quantitative evidence for Indigenous education policy. The current thesis responds to this gap in the literature by developing a factor model of Indigenous education engagement, and supports this with regression equations and qualitative interviews exploring the impact of various experiences on Indigenous engagement with secondary school. The current study found that, despite gap in attendance rates, Year 12 completion rates, and tertiary education enrolment and completion, Indigenous and non-Indigenous participants alike ascribed a high value to the benefit of completing secondary education. For both groups, students were more likely to attribute benefit to schooling when they encountered a Positive School Culture, Promotion of Indigenous Culture, Pathway Development, and opportunities to develop Self-Efficacy. Yet, Indigenous secondary students in this study who ascribed benefit to secondary education appeared to make that decision at an earlier age, and did not often ascribe equal benefit to higher education. Compared with non-Indigenous participants of the current research, Indigenous students make education decisions with the belief that it will be harder for them to attain success in post-secondary education due to lower academic achievement, social discourse and discrimination surrounding Indigenous identity, geographic remoteness, and economic concerns. Furthermore, qualitative analysis revealed that non-Indigenous secondary teachers are likely to look to more superficial aspects of culture, rather than the epistemological and ontological aspects desired by Indigenous students, when developing a culturally inclusive environment. Finally, the Revised Factor Model developed in this thesis explained 46% of the total variance amongst variables measuring student experiences of and attitudes toward the utility of education.
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Pentney, William F. "The aboriginal rights provisions in the Constitution Act, 1982". Thesis, University of Ottawa (Canada), 1987. http://hdl.handle.net/10393/5523.
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Olsen, Harper Anita Carleton University Dissertation Canadian Studies. "Aboriginal self-interpretation in heritage presentation". Ottawa, 1999.
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Hill, Diane L. "Holistic learning, a model of education based on Aboriginal cultural philosophy". Thesis, National Library of Canada = Bibliothèque nationale du Canada, 1999. http://www.collectionscanada.ca/obj/s4/f2/dsk1/tape8/PQDD_0020/MQ53622.pdf.
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Van, Nieuwenhuyzen Marja. "Integrating aboriginal values in adult basic education in the Northwest Territories". Thesis, National Library of Canada = Bibliothèque nationale du Canada, 2001. http://www.collectionscanada.ca/obj/s4/f2/dsk3/ftp04/MQ62038.pdf.
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MacIvor, Madeleine Karen. "Aboriginal post-secondary education policy development in British Columbia, 1986-2011". Thesis, University of British Columbia, 2012. http://hdl.handle.net/2429/43004.
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This dissertation is a critical policy study of the development of Aboriginal post-secondary education in British Columbia between 1986 and 2011. It explores the question “How have changing political, economic and social circumstances in British Columbia influenced the development and implementation of Aboriginal post-secondary policy?” through an embedded case study. During this time, British Columbia was governed by three different political parties: the Social Credit (1986-1991), the New Democratic Party (1991-2001), and the Liberals (2001 – 2011).
The province was also undergoing significant changes in its relationships with Aboriginal people, in trying to bring certainty to issues of Aboriginal rights and title that were undermining resource development. At the beginning of this period BC did not recognize Aboriginal rights and title; by the end of this period a number of treaties and non-treaty agreements had been signed.
Stories shared through policy texts, other documentary sources, as well as interviews with nineteen policy actors reveal a number of significant themes in the Aboriginal post-secondary policy process. These include: sector intersection between the Ministries responsible for post-secondary education and Aboriginal affairs; privileging of First Nations; relationships between policy actors and policy structures, the importance of leadership and ownership; the selective implementation of recommendations and policy; and different understandings of accountability.
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Nikkel, Donald. "Rethinking restrictions: a liberal approach to minority rights and aboriginal education". Thesis, McGill University, 2009. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=67003.
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Whether Aboriginal people should have special educational rights is a question that has simmered and occasionally boiled over during the past four decades. This dispute remains largely unresolved due to perceived tensions that exist between liberal values and minority rights. Will Kymlicka attempts to resolve this conflict by claiming that the liberal concept of autonomy can be used as a starting point for minority rights. However, there are several questions that are inadequately answered in his theory. Namely, why is autonomy so important? What is the significance of a particular culture? Should a liberal society support cultures that are illiberal? In response to these questions I will demonstrate that the liberal concept of autonomy requires that adequately restrictive cultures be protected. From this it is possible to develop a cohesive theory of minority rights that can be used to defend Aboriginal control of formal education.La question à savoir si les autochtones devraient avoir des droits éducationels spéciaux mijote depuis quatre décénnies tout en ayant parfois atteint un point d'ébullition. Cette controverse demeure irrésolue principalement en raison des tensions perçues entre les valeurs libérales et les droits des minorités. Will Kymlicka tente de résoudre ce conflit en affirmant que le concept libéral de l'autonomie peut constituer un point de départ pour les droits des minorités. Cependant, plusieurs questions demeurent sans réponse dans sa théorie. Par exemple, est-ce que l'autonomie est véritablement importante? Quelle est la signfication d'une culture particulière? Est-ce qu'une société libérale devrait soutenir des cultures non libérales? En répondant à ces questions, je vais démontrer que le concept libéral de l'autonomie nécessite que des cultures adéquatement restreinte soit protégées. Ensuite, il est possible de développer une théorie cohérente des droits des minorités qui peut être utilisée pour défendre le contrôle autochtone de l'éducation formelle.
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Carnes, Roslyn. "Unsettling white noise: Yarning about Aboriginal education in Western Australian prisons". Thesis, Carnes, Roslyn (2014) Unsettling white noise: Yarning about Aboriginal education in Western Australian prisons. PhD thesis, Murdoch University, 2014. https://researchrepository.murdoch.edu.au/id/eprint/22255/.
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Though representing less than 4% of the Western Australian population, almost 40% of incarcerated adults and more than 70% of juveniles in detention in Western Australia are Aboriginal. Despite these figures prisoner education is rarely investigated in Australian academic research especially from an Aboriginal perspective. In response, this research focuses on what Aboriginal people themselves have to say about their experiences of education in Western Australian prisons. The intent is to identify what they believe helps and hinders education for Aboriginal prisoners.
Consistent with critical theory this research questions society, structures and systems in context. Specifically it is grounded in critical race and whiteness theory which argues that racialised categories are socially constructed by dominant Settler systems with whiteness unmarked as a racial grouping. Attempting to counter this often unrecognised privilege, Aboriginal and other Indigenous academic voices are prioritised in this thesis. From the standpoint of a critical ally, the culturally appropriate methodology of yarning is adopted to learn from the experiences of Aboriginal ex-prisoners who volunteered to participate in this research.
What is revealed relates to and goes beyond prisons and education, reflecting the interrelatedness of Indigenous life, worldviews and problem solving. Therefore experiences in prisons cannot be divorced from the broader structural and cultural influences shaping participant’s experiences of life. Based on experiences of the participants two major areas of hindrance to prisoner education can be identified. First is the impact of intergenerational trauma. Second are a range of challenges inside and outside prisons. Inside prisons there exists a lack of physical and human resources. Outside prisons Aboriginal inequality such as housing, employment, education and health are raised. Such hindrances are exemplars of white noise created by historical legacies, unquestioned white privilege and denial of Aboriginal sovereignty. What participants identify as helpful is programs, practices and relationships that value Aboriginal agency and reciprocity where non-Indigenous people and systems become informed of Aboriginal processes and perspectives of history.
Having recognized that white noise requires systemic transformation, the thesis attempts to move beyond deficit and victim-blaming approaches to Indigenous prisoner education with a view to closing ‘educational gaps’. Building strong relationships is the major goal in constructing this transformative educational framework based on the four cornerstones of Honouring Aboriginal Sovereignty and Healing of Historical Trauma and actions of transformative education that recognise the need for starting with Aboriginal Agency and Becoming Informed as Whitefellas.
Ultimately, it is not appropriate for Indigenous people alone to be expected to make shifts in thinking in order to match expectations of dominant Settler cultures. Changes are also required of non-Indigenous, mainstream systems, habits of mind and cultural self-awareness. Without such mutual transformation the din of white noise continues and reciprocal dignity and respect remains elusive whether inside or outside a prison.
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Jackson-Barrett, Elizabeth Maree. "On country learning: Towards a culturally responsive pedagogy for Aboriginal education". Thesis, Jackson-Barrett, Elizabeth Maree ORCID: 0000-0002-3662-657X (2021) On country learning: Towards a culturally responsive pedagogy for Aboriginal education. PhD thesis, Murdoch University, 2021. https://researchrepository.murdoch.edu.au/id/eprint/63040/.
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On Country Learning (OCL) is a culturally responsive pedagogy which aims to support Aboriginal students, their peers, teachers, schools and families to engage with Aboriginal ways of knowing, being and doing. The OCL approach is firmly grounded in Country and has as its fundamental principles: Respect for Aboriginal epistemologies, ontologies and spiritualities, Responsibility for Aboriginal student learning, the building of genuine Relationships, and Recognition that Australia is and always will be Aboriginal land. This thesis presents deep learnings from three OCL school-based programmes conducted by the researcher in several regional and remote locations in Western Australia, including on Nyungar Boodjar and the Gascoyne. Collectively, the research demonstrates the benefits of OCL as a place-based, transformative and culturally responsive pedagogy. It builds on the strengths of Aboriginal students, their families and communities and in doing so speaks back to deficit colonialist discourses about Aboriginal people, cultures and histories.
Culturally responsive pedagogy (CPR) is illustrated in this thesis through the structure of a Boorn (Tree). The Bworr (Roots), Kwola (Trunk) and Boorn (Canopy) each represent different parts of the pedagogical process. The process begins with the Bworr, the foundations derived from Boodjar (land), where the fundamental Aboriginal protocols of Country lie. The rings of the Kwola represents the interconnected tensions that exist at the Cultural Interface (CI) of the classroom. Within the Boorn are the pedagogical approaches that nurture and are nurtured by the strong Kwola and Bworr. While this process is represented in a linear way in this thesis the parts are necessarily interdependent and complex. Importantly, it is the Bworr, the protocols of Country, that cannot be forgotten, ignored or negated for these privilege Aboriginal knowledge and ways of knowing, being and doing. For you see, this continent always was, always will be Aboriginal land – kura, yeye, boorda (past, present and future).
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Hauer, Debra. ""That's how people learn It's through the connection": Collaborative learning in an Aboriginal adult Literacy Centre". Thesis, University of Ottawa (Canada), 2008. http://hdl.handle.net/10393/27590.
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Collaborative learning is an important component in adult literacy learning but has not been investigated among Aboriginal adults. The concepts of cognitive apprenticeship and guided participation informs the case study of an Aboriginal adult Literacy Centre. A metaphor of entering a house of literacy learning was used to describe how learners become a part of a community of literacy practice. An individual stands on the threshold with dreams for the future. He or she walks fully into the house by increasing participation in learning activities. Learning occurs through connections with others by sitting together at a round table. The literacy organization, the funding agency and the community act as floorboards in supporting the learners. The findings point to particular patterns of guided participation in Aboriginal settings, may broaden our understanding of social perspective of literacy and may contribute to our knowledge of learning in an urban Aboriginal setting.
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Armour, Danielle. "Aboriginal education officers working at the cultural interface: Nguli yoo boy ngoo Yulling Ngunya". Thesis, Australian Catholic University, 2016. https://acuresearchbank.acu.edu.au/download/742be0b893cf1ff5a66a1837d8e12eb3693b24efb555b7f97b8468419fa3720e/12309572/Armour_2016_Aboriginal_education_officers_working_at_the.pdf.
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The role of an Aboriginal Education Officer is complex and is undertaken by Aboriginal and Torres Strait Islander people in the school context. Most of the research in this area has occurred from the perspective of teachers and researchers who are non-Indigenous. There is limited research that focuses on Aboriginal Education Officers (AEOs) and what they understand their role is in the school context, from their own perspective. Yet, according to educational policies and initiatives (both past and present), this role is to contribute contextual understanding and culturally appropriate support to assist Aboriginal and Torres Strait Islander students’ learning. Thus, not only is the role a necessity in addressing Aboriginal students’ learning in a Western-dominated world, it is also significant for these students’ success. The purpose of this research is to explore what AEOs understand their role to be in the school context. In particular, it focuses on the challenges AEOs encounter in their role and their identity as educators in the school context. By studying these phenomena, it is conjectured that this study will impact positively on the way AEOs are utilised in schools.
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Grootjans, John. "Both ways and beyond : in Aboriginal and Torres Strait Islander health worker education". Thesis, View thesis, 1999. http://handle.uws.edu.au:8081/1959.7/445.
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During 1987 my essential beliefs about the nature of the world were challenged by a chance event which led to my arrival in Arnhemland. Working with Aboriginal people allowed me to see first hand the failings of Western ideas in Aboriginal education and health. This is how a 12 year collaboration with Aboriginal people began. The aim was to search for answers to the question, 'Why so many ideas that had been successfully used in the Western world, fail to meet the needs of aboriginal people? My experiences prior to 1995 had led me to believe that Both Ways, an education pedagogy developed in teacher education, was the best approach for empowering Aboriginal Health Workers. I believed Both Ways gave Aboriginal Health Workers a means to develop solutions to aboriginal health issues which valued and respected their aboriginal knowledge. I needed to describe and evaluate the practice of both ways with Aboriginal Health workers for the purpose of proving the benefit of this pedagogy for other educators in this field. This thesis describes how I came to think Both Ways was a good idea; how I defined Both ways; and how I put it into practice. It also provides a description of the issues raised in my critique of Both Ways and in my attempts to provide answers to these issues. Several years of collecting data, including records from action research group discussions, participant observation, interviews with peers and students, and formal evaluations left me with many concerns about Both Ways. As educators follow my journey of discovery I hope that they will recognise experiences and insights that they themselves have shared. The descriptions and discussions in this thesis will add significantly to the overall discourse about health worker education. Similarly, the exploration of ideas beyond Both Ways will add significantly to the overall body knowledge about the power relationships involved in teaching in a cross cultural setting
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Haagen, Claudia Elisabeth J. "Strategies for cultural maintenance : aboriginal cultural education programs and centres in Canada". Thesis, University of British Columbia, 1990. http://hdl.handle.net/2429/29726.
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This thesis examines the cultural education programs that have been developed over the past two decades by Canada's First Peoples. These programs are designed to strengthen and maintain indigenous cultures by promoting cultural identity and by developing cultural curriculum materials for a broad range of education programs. This thesis gives particular emphasis to cultural education centres and their unique integration of a characteristic set of programs which have been designed to systematically collect, preserve and communicate indigenous cultural knowledge. Despite the effects of more than a century of colonization, and against all expectation. Native cultures have persisted. Native people are now actively communicating a renewed confidence in their own cultures, their values and their ways of doing things. Community-based self-government and the maintenance of a land base are ideologically inseparable from the retention of culture and language, and Native people today view these as integral to their survival and self-determination as distinct peoples within the fabric of the majority society. Cultural education programs and centres perform a significant communication function in the agenda of self-determination by both ensuring and affirming the continuing viability of Native cultures.
This thesis explores the ideology of cultural survival and examines its current expression as a program of action directed at the damaging effects of cultural disruption. The background to the emergence of cultural goals is discussed, with reference to their central place in the socio-economic development strategies and education policies developed by Native organizations in the 1970's. A variety of cultural education programs are described with a specific focus on two cultural education centres in British Columbia. Cultural education programs, as they are defined and carried out by various Native agencies, are presented as significant innovations in the definition and management, overall, of cultural heritage. The organizational integration of these programs also represents a significant innovation in the area of community development. In this context, museological themes are explored. Native concepts of culture are contrasted to non-Native concepts of heritage, with particular attention given to some of the problems in the way non-Native museums have traditionally represented Native cultures.Arts, Faculty of
Anthropology, Department of
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Billy, Minnabarriet Verna. "Aboriginal post-secondary education in British Columbia : Nicola Valley Institute of Technology". Thesis, University of British Columbia, 2012. http://hdl.handle.net/2429/42089.
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The Indigenous teachings of my parents, grandparents, great grandparents, and the Elders of my community have inspired my passion for education. My professional educational journey has taken me to many Indigenous communities throughout Canada, the United States and abroad. Through these experiences, I realized that not all Indigenous post-secondary institutions were in fact Indigenous. Many were named Indigenous but their systems and curricula mainly reflected those of mainstream society. Working at an Indigenous post-secondary institution that is based on Indigenous values and Indigenous Knowledge (IK), I knew there was a difference; it is that difference that this thesis addresses.
This thesis examines the governance structure, educational policies, programs, and student services offered by the Nicola Valley Institute of Technology (NVIT), which has become a leader in Aboriginal public post-secondary education in Canada. NVIT has two campuses in British Columbia, with its main campus located at Merritt and the other at Burnaby. Framed within an Eagle’s Perch metaphor, and an Indigenous Knowledge system, the NVIT story is told about how it achieves self-determination through its Indigenization processes, and how its leadership takes an anti-hegemonic stance to confront forms of hegemonic control.
A mixed methods case study is used to understand how the principle of self-determination is enacted within an Aboriginal public post-secondary institution. The study’s theoretical framework draws on Indigenous Knowledge and critical theory. Data from student and alumni surveys; interviews with Elders, Board of Governors and management; institutional documents; and reflections on my professional experience at NVIT indicate that community-based partnerships, IK educational approaches, the multi-faceted Elders’ roles, and the family cohort approach to learning contribute substantially to NVIT students’ post-secondary access, retention, and success.
The Eagle’s Perch at NVIT guides and challenges its leaders, students, faculty, Elders, and staff to create a learning and gathering place where the transformative power of the Eagle’s Indigenous teachings are sustained and shared with others. Drawing on the literature, research findings, and my reflections, I developed a Transformational Framework for Aboriginal Post-Secondary Education that includes seven principles of Indigenization, self-determination, anti-hegemony, good governance, educational values, program relevancy, and extended family.
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Chartrand, Rebecca. "Redefining education through Anishinaabe pedagogy: a journey to clarify how Aboriginal education brought me to Anishinaabe pedagogy". Canadian Journal of Native Education, 2012. http://hdl.handle.net/1993/31755.
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Using a bifocal, place conscious Anishinaabe-Western/Euro-Canadian lens, the evolution of Aboriginal education is examined from a personal and professional perspective. Meaning surfaces from the lived-experiences of the author, an Anishinaabe woman, educator, parent, community member and Aboriginal education specialist, and what continues to unfold at national, provincial and local levels as “Aboriginal education” with an emphasis on what is taking place in south central Manitoba. The thesis highlights the resurgence of Indigenous ways of knowing, teaching and learning, specifically Anishinaabe pedagogy, and identifies goals for education from an Anishinaabe lens that looks beyond academic success to pedagogical tools that can help restore wellness and well-being for all Canadians.October 2016
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Sharifian, Farzad. "Conceptual-associative system in Aboriginal English : a study of Aboriginal children attending primary schools in metropolitan Perth". Thesis, Edith Cowan University, Research Online, Perth, Western Australia, 2002. https://ro.ecu.edu.au/theses/757.
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National measures of achievement among Australian school children suggest that Aboriginal students, considered as a group, are those most likely to end their schooling without achieving minimal acceptable levels of literacy and numeracy. In view of the fact that many Aboriginal students dwell in metropolitan areas and speak English as a first language, many educators have been unconvinced that linguistic and cultural difference have been significant factors in this underachievement. This study explores the possibility that, despite intensive exposure to non-Aboriginal society, Aboriginal students in metropolitan Perth may maintain, through a distinctive variety of English, distinctive conceptualisation which may help to account for their lack of success in education. The study first develops a model of conceptualisations that emerge at the group level of cognition. The model draws on the notion of distributed representation to depict what are here termed cultural conceptualisations. Cultural conceptualisations are conceptual structures such as schemas and categories that members of a cultural group draw on in approaching experience. The study employs this model with regard to Aboriginal and non-Aboriginal students attending schools in the Perth Metropolitan area. A group of 30 Aboriginal primary school students and a matching group of non-Aboriginal students participated in this study. A research technique called Association-Interpretation was developed to tap into cultural conceptualisations across the two groups of participants. The technique was composed of two phases: a) the 'association' phase, in which the participants gave associative responses to a list of 30 everyday words such as 'home' and 'family', and b) the 'interpretation' phase, in which the responses were interpreted from an ethnic viewpoint and compared within and between the two groups. The informants participated in the task individually. The analysis of the data provided evidence for the operation of two distinct, but overlapping, conceptual systems among the two cultural groups studied. The two systems are integrally related to the dialects spoken by Aboriginal and non-Aboriginal Australians, that is, Aboriginal English and Australian English. The discrepancies between the two systems largely appear to be rooted in the cultural systems which give rise to the two dialects while the overlap between the two conceptual systems appears to arise from several phenomena such as experience in similar physical environments and access to 'modem' life style. A number of responses from non-Aboriginal informants suggest a case of what may be termed conceptual seepage, or a permeation of conceptualisation from one group to another due to contact. It is argued, in the light of the data from this study, that the notions of dialect and 'code-switching' need to be revisited in that their characterisation has traditionally ignored the level of conceptualisation. It is also suggested that the results of this study have implications for the professional preparation of educators dealing with Aboriginal students.
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Barrett, Peter. "Factors enabling a successful transition to boarding school for Australian Aboriginal students". Thesis, Edith Cowan University, Research Online, Perth, Western Australia, 2019. https://ro.ecu.edu.au/theses/2253.
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Boarding school has been and continues to be an important stage in the educational experiences of many Aboriginal people living in remote communities in Northern Territory, Australia. The experience of moving away from family, land and community presents many challenges for students moving to boarding school and managing the dramatic transition between two vastly different cultures. This study focused on identifying the factors that help students successfully transition from a remote community to boarding school.
The study used an explanatory sequential mixed methods approach to investigate and analyse the experiences of Aboriginal students at a regional boarding school in the Northern Territory. Critical race theory was used as a theoretical lens throughout the study design, data collection, analysis and discussion.
Quantitative enrolment data from 108 boarding students was analysed to identify aspects that correlated with a successful transition to boarding school. These findings were incorporated into two focus group discussions and one semi structured interview with students from a boarding school in Darwin, Northern Territory. The qualitative data was thematically analysed to draw themes and sub themes for further discussion.
The findings indicate that the transition from small, remote communities is highly challenging. In particular the impact of being away from family and community led to feelings of homesickness and a loss of cultural knowledge and connection to land. Students recognise in the need to return to country, family and community to maintain cultural connections which questions the often assumed benefits of boarding school. Both the quantitative and qualitative data indicate that parents, family and community members provide important mechanisms of support and ensure a successful transition. In particular family support helps students to deal with homesickness, provide encouragement and help maintain a connection to culture.
This thesis, provides an important addition to an emerging area of research about the important transition from Aboriginal communities to boarding school. The study focused on the experiences of students at one school in the Northern Territory and records and presents student voices and experiences undertaking the transition to boarding school. Hearing more student voices will enable all of us to gain a clearer appreciation of the impact of transitioning to boarding school for young Aboriginal people, and what can be done to improve it.
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Walker, Roz, University of Western Sydney, of Arts Education and Social Sciences College i School of Humanities. "Transformative strategies in indigenous education : a study of decolonisation and positive social change : the Indigenous Community Management Program, Curtin University". THESIS_CAESS_HUM_Walker_R.xml, 2004. http://handle.uws.edu.au:8081/1959.7/678.
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This thesis is located within the social and political context of Indigenous education within Australia. Indigenous people continue to experience unacceptable levels of disadvantage and social marginalisation. The struggle for indigenous students individually and collectively lies in being able to determine a direction which is productive and non-assimilationist – which offers possibilities of social and economic transformation, equal opportunities and cultural integrity and self-determination. The challenge for teachers within the constraints of the academy is to develop strategies that are genuinely transformative, empowering and contribute to decolonisation and positive social change. This thesis explores how the construction of two theoretical propositions – the Indigenous Community Management and Development (ICMD) practitioner and the Indigenous/non-Indigenous Interface – are decolonising and transformative strategies. It investigates how these theoretical constructs and associated discourses are incorporated into the Centre’s policy processes, curriculum and pedagogy to influence and interact with the everyday lives of students in their work and communities and the wider social institutions. It charts how a group of Indigenous and non-Indigenous staff interact with these propositions and different ideas and discourses interrupting, re-visioning, reformulating and integrating these to form the basis for both Indigenous and non-Indigenous futures in Australia.Doctor of Philosophy (PhD)
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Blue, Levon. "Exploring the financial literacy education practices in a Canadian Aboriginal community: A case study". Thesis, Griffith University, 2016. https://eprints.qut.edu.au/115894/2/115894.pdf.
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Countries around the world, both developed and emerging, agree that financial literacy education (FLE) is of critical importance, with current economic times having led to an opportune moment for financial education. The 2008 global financial crisis (GFC), increasingly complex financial markets, and widespread growth of alternative or predatory financial services are all valid reasons for FLE. At present FLE is considered an essential 21st century life skill for individuals to acquire. Opportunities to teach individuals how to make simple financial decisions about money management and exposure to financial dilemmas an individual might face are some of the approaches used. Ensuring that individuals manage their personal finances effectively so that they have adequate funds to enable a comfortable retirement tends to be the dominating push of FLE. Indeed, this conventional FLE approach is often packaged as easy to acquire skills and knowledge that individuals are expected to follow to effectively manage their finances. The conventional approach also operates from a deficit perspective where assumptions are made about what an individual can or cannot do based on their financial circumstances. Moreover, the social structures that exist to ensure that both poverty and extreme wealth co-exist are not exposed. Therefore, caution should be taken when viewing education as the sole solution to the world’s economic problems as there are other factors to consider such as socio-economic status (SES), gender, culture and behaviour.
In this thesis, I explored the FLE practices in a Canadian Aboriginal community as a case study. As a member of this Community, I returned twice to conduct this research. The relevance and importance of FLE in this Community was explored after a widely used financial literacy train-the-trainer workshop failed to gain traction. To understand why FLE was sought in this Community, semi-structured interviews with 19 individuals were conducted and a brief Community-initiated survey of 55 Community members was completed. Relationship building guided my approach to research in my Community. The findings have been analysed using practice theory to understand the sayings, doings and relatings in a FLE practices context. An opportunity to identify realistic outcomes of FLE in this Aboriginal community was identified. This included the importance and relevance of FLE for Community members: leaving to attend post-secondary education; wanting to complete the financial aspects of grant applications; and, learning how to read financial statements to engage in further decision-making within the Community. Last, I challenge the narrow and perhaps misleading vision of current and conventional FLE practices by offering a model that allows for critical thinking and includes other influences, such as the recognition of culture differences (some with less of a focus on wealth accumulation) and the impact of poverty in financial decision-making. It is hoped that these findings will help to better align FLE policies and practices in Aboriginal communities for the betterment of future generations.
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Cirino, Gina. "American Misconceptions about Australian Aboriginal Art". Kent State University / OhioLINK, 2015. http://rave.ohiolink.edu/etdc/view?acc_num=kent1435275397.
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Grootjans, John, of Western Sydney Hawkesbury University i of Health Humanities and Social Ecology Faculty. "Both ways and beyond : in Aboriginal and Torres Strait Islander health worker education". THESIS_FHHSE_SEL_Grootjans_J.xml, 1999. http://handle.uws.edu.au:8081/1959.7/445.
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During 1987 my essential beliefs about the nature of the world were challenged by a chance event which led to my arrival in Arnhemland. Working with Aboriginal people allowed me to see first hand the failings of Western ideas in Aboriginal education and health. This is how a 12 year collaboration with Aboriginal people began. The aim was to search for answers to the question, 'Why so many ideas that had been successfully used in the Western world, fail to meet the needs of aboriginal people? My experiences prior to 1995 had led me to believe that Both Ways, an education pedagogy developed in teacher education, was the best approach for empowering Aboriginal Health Workers. I believed Both Ways gave Aboriginal Health Workers a means to develop solutions to aboriginal health issues which valued and respected their aboriginal knowledge. I needed to describe and evaluate the practice of both ways with Aboriginal Health workers for the purpose of proving the benefit of this pedagogy for other educators in this field. This thesis describes how I came to think Both Ways was a good idea; how I defined Both ways; and how I put it into practice. It also provides a description of the issues raised in my critique of Both Ways and in my attempts to provide answers to these issues. Several years of collecting data, including records from action research group discussions, participant observation, interviews with peers and students, and formal evaluations left me with many concerns about Both Ways. As educators follow my journey of discovery I hope that they will recognise experiences and insights that they themselves have shared. The descriptions and discussions in this thesis will add significantly to the overall discourse about health worker education. Similarly, the exploration of ideas beyond Both Ways will add significantly to the overall body knowledge about the power relationships involved in teaching in a cross cultural settingDoctor of Philosophy (PhD)
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Kurszewski, Denise M. "Breaking trail, factors that enable northern Aboriginal students to succeed in higher education". Thesis, National Library of Canada = Bibliothèque nationale du Canada, 2000. http://www.collectionscanada.ca/obj/s4/f2/dsk1/tape3/PQDD_0007/MQ59756.pdf.
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Hogarth, Melitta Dorn. "A critical analysis of the Aboriginal and Torres Strait Islander Education Action Plan". Thesis, Queensland University of Technology, 2015. https://eprints.qut.edu.au/89754/1/Melitta_Hogarth_Thesis.pdf.
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This study involves the analysis of one of the most recent Indigenous Education policies, the Aboriginal and Torres Strait Islander Education Action Plan 2010-2014 (MCEECDYA, 2011). It examines how the language used within policy positions Aboriginal and Torres Strait Islander peoples. Articulating Rigney's (1999) Indigenist Research Principles with Fairclough's (2001) Critical Discourse Analysis provides a platform for critical dialogues about policy decision-making. In doing so, this articulation enables and emphasises the need for potential policy revision to contribute to the Aboriginal and Torres Strait Islander struggle for self-determination.
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Snowball, Andrew. "Aboriginal education for non-Aboriginal students". 2009. http://link.library.utoronto.ca/eir/EIRdetail.cfm?Resources__ID=958111&T=F.
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Holt, Leanne. "The development of Aboriginal education policy in Australia - voices of the National Aboriginal Education Committee (NAEC)". Thesis, 2016. http://hdl.handle.net/1959.13/1335368.
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Research Doctorate - Doctor of Philosophy (PhD)If there is going to be harmony between our two societies then it will have to be through education. When white people have a better awareness of Aboriginals then maybe our kids will have a better time. Stephen Albert. (Ohlsson, 1977, p. 2) I acknowledge the traditional custodians of the lands in which this thesis is connected, is written on and is examined on. I pay my respect to the Elders past and present who have and continue to pass on their knowledge and wisdom for the sustainability of our environment, our culture and our education. Responding to the activist movements of the 1960s, the Commonwealth Government introduced new policy directions that called for the Self-Determination and Self-Management of Aboriginal peoples; to have a strong voice in their own future directions and their own affairs. Education was no exception. In 1973 the Schools in Australia Report identified the poor educational conditions and outcomes of Aboriginal children (Karmel, 1973). In 1977 the National Aboriginal Education Committee (NAEC) was established. The new Committee was to ensure a national Aboriginal voice in the development and implementation of Aboriginal education programs, initiatives and policies across all levels of education for Aboriginal people. The NAEC was active until 1989. The 1970s and 1980s transpired to be a fundamental time for Aboriginal affairs and Aboriginal education. Past policies had stifled Aboriginal people’s progression socially and academically, resulting in extremely low educational outcomes. The 1980s witnessed the biggest growth in the access and participation of Aboriginal people in all levels of education in nearly 200 years. Through the voices of the NAEC members, this study maps the journey of the NAEC and the major priorities at this time. The study also determines the impact of the NAEC on the development of national Aboriginal education policy that would lead the future directions and strategies for the access, participation, retention and success of Aboriginal people through education. An Indigenous methodology that included storytelling is applied to the study. Storytelling is vital in Aboriginal communities to teach and pass on important lessons. Throughout this study participants, as co-researchers, assisted me in sharing their stories that respond to the research question posed in the thesis – How did the NAEC contribute to the development of Aboriginal education policy in Australia? The study revealed that the NAEC contributed significantly to the development of Aboriginal education policy, establishing structures and relationships that empowered Aboriginal communities to have a voice in decision making related to Aboriginal education. This resulted in significant educational outcomes for Aboriginal people and Aboriginal communities that were sustained after the NAEC was abolished.
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Williams, Laurel. "People places and pathways in NSW Aboriginal education: the impact of Aboriginal community on education provision in NSW". Thesis, 2014. http://hdl.handle.net/1959.13/1052305.
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Research Doctorate - Doctor of Philosophy (PhD)The purpose of this research is to investigate the impact that Aboriginal community people have had on education provision in NSW. I believe that it will be valuable to seek the opinions and thoughts of Aboriginal people through a recognised Aboriginal organisation, the NSW Aboriginal Education Consultative Group [AECG]. Although many members of this organisation operate in multiple professional roles, Aboriginality isn’t an external overcoat that can be taken off or put on at will. Responses to survey questions will be given from a cultural base inclusive of personal histories and professional experiences. A benefit to individual participants is the opportunity to express their perspectives and make comment based on their experience in Aboriginal Education. There is potential benefit to learners, through reporting data gleaned from surveys and interviews, to influence positive change to policy guidelines which deal with the delivery of Aboriginal education. The 2004 NSW Aboriginal Education Review has shown that average measures of performance between Aboriginal students and non-Aboriginal students have identified a “gap” which does not appear to be closing. An Australian education review undertaken by the Council of Education Research focused on Aboriginal and Torres Strait Islander education outcomes and found that “serious gaps between Indigenous and non-Indigenous outcomes remain ...” Corrigan & Mellor: 2004. This investigation will serve two purposes. First to explore whether Aboriginal community participation has affected change on Educational Policy and Practices through Aboriginal community engagement with education providers and secondly if Aboriginal AECG members feel they have developed a skills base which can be utilised in the education environment. Nineteen NSW AECG Regions have been canvassed to complete surveys through their particular Management Committee structure. Consideration is given to geographic location and accessibility to education institutions when analysing qualitative responses. A comparative analysis of Regional survey questionnaire completions will be placed in four categories; Metropolitan: Metropolitan South West, Metropolitan West, Metropolitan North, Metropolitan East. Country: Lower South Coast, Upper South Coast, Central Coast, Hunter, Manning, Lower North Coast, Upper North Coast. Rural: Riverina 1, Western 1, North West 2, North West 1. Isolated: Riverina 2, Riverina 3, Western 3, Western 2. The purpose of this strategy is to compare reflective attitudes between members of the four geographic areas in terms of Aboriginal Education priorities, self assessment of members’ skills base and identified positive outcomes. A brief description of two Regions [Hunter and Metropolitan South West] will provide some examples of Aboriginal community participation in activities which have resulted in positive modelling for other Regions. Recorded interviews from NSW AECG Life Members will highlight changes to the NSW AECG and the influence individuals have had on the provision of Education in NSW and in particular Aboriginal Education. Storytelling is recognised as a valuable tool of communication for thousands of years by many cultures throughout the world. Oral histories have been incorporated throughout the dissertation as reflective text. In Chapters 2, 4, 5 and 6 individual anecdotes report personal memories and experiences of Aboriginal people involved in Aboriginal Affairs. Access to social services for Aboriginal people will be discussed by making reference to some of the political activity undertaken in the past and how vital health, housing, employment and education services are interlocked. Aboriginal social disadvantage has been publicised in the media leading up to the current debate in Federal Parliament [Feb. 2013], whether Aboriginal and Torres Strait islander people should be recognised as Australia’s first people in the Australian Constitution. A Bill was supported by all political parties to design a referendum in order to gain the support of the Australian voting population. It is intended to hold the referendum by the end of 2015 regardless of which party is in Government.
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Wray, Debra E. "HSC Aboriginal studies : strengths, limitations, and impact upon Aboriginal students' self-concepts and educational outcomes". Thesis, 2006. http://handle.uws.edu.au:8081/1959.7/15151.
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Two primary, interdependent goals of the NSW Higher School Certificate Aboriginal Studies course are enhancing Indigenous students’ self-concepts and educational outcome. It was considered that these would lead to increased Indigenous student participation and retention to Year 12. Yet recently there has been a decline in enrolments. Despite the introduction of Aboriginal Studies over a decade ago, no rigorous research has been undertaken to determine the impact of the course or the extent to which the aims of the course have been achieved. Research in Aboriginal Education has identified that Indigenous students are still not achieving at the same level as their non-Indigenous counterparts. However, the majority of studies to date have been theoretical and descriptive in nature. The primary purpose of the present investigation was to address some of the above issues by elucidating the (a) factors that influence Indigenous students’ decisions to participate in the HSC Aboriginal Studies course; (b) impact of the course on Indigenous students’ self-concepts and educational outcomes; and (c) strengths and limitations of the course. The research was undertaken in three NSW Department of Education and Training secondary schools, located in rural, north coast, and south coast areas. Results indicated that Indigenous students choose Aboriginal Studies based on their need to understand more about their own culture. There were also clear educational benefits in that Aboriginal Studies was considered to be a motivational factor that encouraged attendance at school and enhanced their academic self concept. Both staff and students suggested that the academic rigour of the Aboriginal Studies course contributed to declining enrolments. Overall the findings suggest that whilst the current course has some limitations, there are also many strengths; this implies there is a need to continue to refine the course to meet the needs of Indigenous students.
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Firman, Brenda. "Renewing aboriginal education through relationship and community". Thesis, 2005. http://hdl.handle.net/2429/17003.
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The brokenness of Aboriginal communities, families, and individuals in Canada is well
documented in reports and statistics and publicized in sensationalized news reports. The
more nurturing aspects of Aboriginal life are shared with and often appropriated by the
dominant culture. It seems that the damaging effects of colonization are the
responsibility of today's Aboriginal people while the settler society is free to profit
emotionally, spiritually, physically, mentally and financially from the cultural practices
and Indigenous knowledge that have survived colonization. The Canadian government's
investigation into relationship between the settler society and Aboriginal peoples in
Canada - the Royal Commission on Aboriginal Peoples - clearly identified the
responsibility of non-Aboriginal Canadians in the history, current conditions, and future
possibilities for Aboriginal peoples in Canada. Unfortunately, this responsibility is not
well known, understood, accepted, or acted upon within the policies and practices of
education for Aboriginal peoples. This narrative documents the journey of one non-
Aboriginal educator in relationship with Aboriginal peoples and with her dominant
culture. Believing both that trust is required for systemic and lasting change and that
trust requires intimacy (Roybal Rose, 1995), the author presents a very personal and
intimate understanding of the historical and ongoing relationship between Aboriginal and
non-Aboriginal peoples in Canada as a means of encouraging the active and informed
involvement of each reader in transformative efforts in the renewing of Aboriginal
education.Education, Faculty of
Curriculum and Pedagogy (EDCP), Department of
Graduate