INNOVATION IN INDIGENOUS EDUCATION.pptx
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This document provides an overview of an ethnographic study on educational innovation in Baniwa indigenous schools in Northwestern Amazon. It discusses how: 1) Conventional schooling has tended to be colonialist without social participation in educational policies. 2) Baniwa people developed land-based indigenous schooling through local associations as an example of educational innovation to overcome the colonialist paradigm. 3) Literacy methods and the associative movement helped Baniwa people start drawing their own school opposed to Salesian education, using a land-based curriculum drawing on native knowledge systems.
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INNOVATION IN INDIGENOUS EDUCATION.pptx
- 1. Innovation in indigenous education: an ethnographic approach to a Baniwa school Antônio Fernandes (Phd candidate - FEUSP) Dr. Elie Ghanem Jorge Júnior (Thesis advisor) 1
- 2. Introduction The colonialist paradigm in northwestern Amazon Innovative strategies of Baniwa schooling Literacy methods & land-based education
- 3. Colonialist paradigm: Conventional schooling process tends to be colonialist, without social participation in educational policies. (Abbonizio & Elie, 2016) Conceptual Framework Educational innovation: Is not only related to high technologies. Sometimes, it happens as a volunteer activity that disrupt the routine. It might be the strategies to overcome the colonialist paradigm. 3 PURPOSE: Land-based indigenous schooling, developed through local associations seems to be an example of educational innovation. My research describes some economic impacts of that innovation.
- 4. The colonialist paradigm in Northwestern Amazon
- 5. National and monolingual role of Salesian education to indigenous children
- 6. 6 Adult literacy methods and associative moviments
- 7. The Associative moviment: land-based aspirations “FOIRN” means Federation of Rio Negro’s Indigenous Organizations. Through adult literacy and popular communication, Baniwa people started to drew their own school, opposed to Salesian education.
- 8. Land-based curriculum: the forest as a source of knowledge Much of this knowledge applied to bottom up indigenous school education is conceived in native categories, such as: Sumak kawsay (“good living”), popularized in the Peruvian Amazon (Brown & Mccowan, 2018, p. 318) And it is legally supported: The Rio Negro Ethno-Educational Territory (EET / RN) (Cabalzar, 2012, p. 40). United Nations Declaration on the Rights of Indigenous Peoples, 2007 C169 - Indigenous and Tribal Peoples Convention, 1989 (No. 169)
- 9. Innovation in the Cabari community 9
- 12. Bibliography ABBONIZIO, Aline; GHANEM, Elie. Educação escolar indígena e projetos comunitários de futuro. Educação e Pesquisa, v. 42, n. 4, p. 887-901, 2016. BROWN, E., & MCCOWAN, T. Buen vivir: reimagining education and shifting paradigms. Compare, 48 (2), 317-323. 2018. AZEVEDO, Marta. Demografia dos povos indígenas do Rio Negro. In: Revista Brasileira de Estudos de População, vol. 11, n.2, jul/dez. 1994. BANIWA, Utílio et al. Kabari Teepa. LEETRA Indígena, v. 15. 2015. BECERRA, Gabriel Cabrera. Las Nuevas Tribus y los indígenas de la Amazonia: historia de una presencia protestante. 2007. KFFURI, C.W. et al. (February 2016). Antimalarial plants used by indigenous people of the Upper Rio Negro in Amazonas, Brazil Journal of Ethnopharmacology, 178, pp. 188- 198. KIRKENDALL. Andrew. Paulo Freire and the Cold War Politics of Literacy. University of North Carolina Press, 2010. LUCIANO. Gersen. Educação para manejo e domesticação do mundo: entre a escola ideal e a escola real Os dilemas da educação escolar indígena no Alto Rio Negro. Universidade de Brasília, 2011. NELSON, Rodney. Beyond dependency: economic development, Capacity Building, and Generational Sustainability for Indigenous People in Canada. SAGEPub. Volume: 9 issue: 3. 2019. WRIGHT, Robin. History and religion of the Baniwa peoples of the Upper rio Negro valley. Stanford : Stanford University, 1981.
Editor's Notes
- Good afternoon, I’m glad to share my research with you. I am a Ph.D. candidate at the Faculty of Education. I’ve been developing a research in Cabari community since 2013. So, I going to starting my three-part presentation.
- First of all, I will try to contextualize what we call “the colonialist paradigm of schooling” and after that, how it brought different literacy methods in middle of twenty century to northwestern amazon. Finally, I am going to show how the increase of a land-based indigenous schooling, especially with Baniwa people, who are located in communities such as Cabari.
- The Conceptual Framework is formed basically by a review of writing documentation about conventional schooling in northwestern amazon and about concepts of "Innovation". It is also based on interviews, formal and informal conversations inside indigenous communities, which form the ethnographic approach. We follow the hypothesis by which the disruption of "the colonialist paradigm" is an innovation of conventional schooling. Land-based experiences of indigenous schools have been an example of it.
- Where are Baniwa people? Northwestern Amazon is a very large area with more than twenty indigenous peoples, I sent you a playlist, which present the current situation of Baniwa schools. In order to understand that current situation, we need to understand how Salesian education worked on that area.
- The Brazilian Republic in the XX century passed the pedagogical task to Salesian Missions. Salesians, in this period taught the Portuguese language under a civilizing purpose, forbidding indigenous ways of knowledge. As you can see Salesian education focused on indigenous children who moved away from their different communities.
- During that Salesian period, different missions brought distinct literacy methods. I highlight here New Tribes Mission and Liberation Theology, for example, which had the aim to reach far communities, promoted literacy methods (Laubach and Freire, respectively) and popular communication to adults inside their own communities. Both of them were appropriated by Baniwa schools, empowering some indigenous leaders through adult literacy, writing letters, talking in radio stations and starting to create local associations.
- These local associations manage nowadays the indigenous schools, which started to adopt a land-based education, including indigenous knowledge on their curricula. Among those different indigenous people, Baniwa underlined the importance of a land-based education. So, missionary education still exists in that area.
- According to Cabari school curriculum, for example, as you can see at this sketch, “kupixa”, which means crop or forest, is the center of knowledge. As many sources of knowledge are land-based, indigenous teachers training has been developing a cross-cultural curriculum, promoting a respectful relationship between these two worlds: indigenous (green squares) and non-indigenous (white squares). This is such an international wave of land-based education.
- Cabari name refers to a Fabaceae plant, Swartzia (Kffuri et al., 2016, p. 191) used as medicine as well as flour-storage. Cabari teachers have been hosting researchers in their territory since 2012 to improve their community through partnerships. That exchange is part of the methodology. Ive been focused now on economic impacts of that kind of education.
- We conducted 3 fieldworks. The last one was in february of this year. Our methodology is collaborative: while we offer workshops according to some topics of their interests, we write down, we take footages that I sent you in that playlist and as soon as possible we publish their educational resources. From left to right: A) ethnobotany of Cabari (paca`s food, cotia`s food), B) Literacy workshop with the challenge of teach to speakers of many languages, C) Organization of events: Rio Negro cup and tourism.
- That way of education in Cabari community could be called innovative and more respectful. Land-based tourism in that Cabari mountains at images A and C in the corners build up a respectful way to promote indigenous education, because through hiking and climbing at Cabari Mountains, developed by indigenous teachers of Cabari school, people might be able to associate animal and plant names with ecological informations, “Cabari”, for example, was taken from a medicinal plant, which works to relief malaria disease, taking off its wood. Land-based education can also merge, summarize and apply that cross-cultural curricula, such as Maths, languages, storytelling, traditional food to serve, GPS, and so on. These pictures were taken in the Cabari community. The first one on left side is an overview of Cabari Mountains.The idea, in this Cabari experience, is to take advantage of beautiful landscapes and work in a traditional way to sell out materials to visitors. On the center, a traditional tool called tipiti, used for drying cassava flour. This is still made of palmer leaves in a traditional way, but this new one was made of pet bottle reuse in order to solve the garbage problem, which is a current problem in many indigenous communities. To conclude, its seems that being respectful is a key strategy in order to prepare next indigenous leaders. Here we have tourism, sport events, and handcrafts as alternatives to move on to the city looking for a job.
- Thank you so much for your attention. I am open to questions.