STATE OF THE WORLD's INDIGENOUs PEOpLEs - CINU

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EMBARGOED UNTIL 14 January 2010STATE OF THE WORLD’S INDIGENOUS PEOPLESNot for distributionanother. 47 Students with multiple language skills will be better adjusted, nothaving been subject to repression of their mother tongue. Furthermore, theyenjoy significant cultural and intellectual advantages.Progress in bilingual education in BoliviaImportant initiatives have been undertaken to ensure indigenouschildren’s rights to education in Bolivia. In 1990, the Ministry of Educationlaunched the Bilingual Intercultural Education Project for 114 rural primaryschools with three majority indigenous languages: Quechua, Aymara andGuarani. The project developed into a national policy including more thanten ethno-linguistic groups.Mother-tongue teaching starts with the first grade and continuesthroughout primary education, while Spanish is introduced gradually. Thekey strategies of the project were linguistic standardization to developwritten forms of the indigenous languages involved, training of nationalhuman resources for the administration of the programs in the frameworkof the project, participation of parents, and coordination of efforts amongthe State, NGOs, and indigenous organizations. The latter remainedactively involved throughout all stages of the project, from planning toevaluation.The outcomes of the project included higher performance in readingand writing in the early years, better academic averages overall, greaterself-esteem, better performance on the part of girls, and less disciplinaryaction in schools. The number of schools involved in the project increasedbecause of demand from parents and communities.increasingly, statesand local authoritiesare recognizing thatindigenous peoples wantand should participatein running their schools,developing educationpolicies and creatingcurriculaSources: UNICEF (2003) and d’Emilio (2001).Self-determination in educationIn addition to bilingual schools, indigenous communities and parents areincreasingly demanding and taking greater control of their children’s schooling. 48One of the most important and most debated rights that indigenous peoplesdemand is the right to self-determination. Although self-determination isfrequently associated with access to lands, territories and natural resources,it is also extremely relevant to indigenous peoples’ education. Throughout theworld, indigenous peoples have experienced education as an outside influence,something that has been imposed on them without consulting them or seekingtheir consent. From boarding schools to missionaries to state-run education47Stavenhagen (2005a), 19-20.48See May (1999); Pavel et al. (1997), 6; The Coolangatta Statement.CONTEMPORARY EDUCATION | 145
EMBARGOED UNTIL 14 January 2010STATE OF THE WORLD’S INDIGENOUS PEOPLESNot for distributioncentres, indigenous peoples have had very little influence over the formal education system. Increasingly, statesand local authorities are recognizing that indigenous peoples want to and should participate in running theirschools, developing education policies and creating curricula. States must support the needs and desires ofindigenous communities to assume greater management and responsibility for the education of their children. 49In different parts of the world, indigenous peoples are already managing their own schools. However, fewcommunity-based indigenous education projects have independent resources and most require outsidefinancial help. Many community-based indigenous schools depend on foreign aid or private non-profit funds,and formal school systems have been less willing to adapt to the new education directions sought by indigenouscommunities. Dependency on external funding is a major weakness in many community-based and bilingualeducation programmes. States should develop strong ties to and provide support for the educational innovationssought by indigenous communities. 50An indigenous curriculumAnother demand that is often expressed by indigenous parents is that of having culturally-adapted and morepractical and vocational-oriented school curricula that take the needs of the community into consideration. 51Education should reproduce indigenous cultures for indigenous communities, and sustain indigenous identityrather than replace it. 52“What and when will I reap?”In Kenya, a legal framework has been established to provide free and compulsory education for all children.However, there is no comprehensive strategy that ensures that the curriculum and the education systemare relevant to the livelihood situation of pastoralists and hunter-gatherers. One of the issues of concernis therefore how the education system can benefit the pastoral community—or as one of the parents putit: “If I put my child in school, what and when will I reap”? Another comment was that school-educatedchildren often detach themselves from their traditional lifestyle: “If, after finishing school, they remainunemployed, they end up belonging to nowhere”.Source: ILO/PRO169/IPEC (2006), 24.Self-government, community-based initiatives and a strengthening of language, culture and values are all goalsfor indigenous education. Sophisticated presentations of indigenous history, culture and policy, as well as humanand indigenous rights, will produce students and citizens who are knowledgeable and more capable of protectingculture and community interests. 53Indigenous students and communities need information and conceptual tools to defend and pursue their interestswithin the context of the state and international community. Inclusion of elders in the teaching and teacher-49Hays and Siegruhn (2005), 32.50Kaunga (2005), 41; Lasimbang (2005), 46.51Vinding (ed.) (2006),16.52Simon and Tuhiwai Smith (2001), 308-09; Abu-Saad (2006), 127.53Krøijer (2005), 17-20; Larsen (2003), 33; Hays and Siegruhn (2005), 27; Fettes (1998), 250-271; Stairs (1994), 154-171; Vagner (2005)24; The Coolangatta Statement.146 | CHAPTER IV
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STATE OF THE WORLD's INDIGENOUs PEOpLEs - CINU

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