STATE OF THE WORLD's INDIGENOUs PEOpLEs - CINU

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EMBARGOED UNTIL 14 January 2010STATE OF THE WORLD’S INDIGENOUS PEOPLESNot for distributiontraining processes, including discussions of indigenous wisdom and spirituality, will help create well-informedindigenous students and teachers. 54Non-formal education systemsSchools need to work within the cultural and economic cycles of indigenous communities and adapt to specificsituations. Adjusting school timetables and term schedules to the local work calendar is seen as one way offacilitating children’s access to school education. But there are other ways, too. A number of countries in LatinAmerica, for instance, have reacted to the low enrolment and high dropout rates of indigenous children bypromoting flexible school projects in rural communities through education clusters or multigrade teaching (suchas the Nueva Escuela Unitaria in Colombia, Guatemala and other Latin American countries), where children ofdifferent ages share a classroom. These projects, which have promoted bilingual learning, community and familyinvolvement, and adequately trained teachers, are shown to have retained more students, improved achievementand increased parental satisfaction. 55Helping indigenous children who live in remote areas to receive an education is another challenge thatindigenous communities have taken up, and several models have been applied, including the use of radio andmobile schools.Providing education in remote areasIn the Nenets Autonomous Region of the Russian Federation, indigenous people maintain a nomadiclifestyle by following reindeer herds. They spend winters in the forests and summers on the coast of theBarents Sea. A nomadic school was founded in 1996 in the Bolshezemelskaya tundra region to provideeducation for Nenets children in their communities. Nenets-speaking teachers come to the town ofAnderma and travel from there to herder communities, either by snowmobiles or with reindeer herds.Classes are held in tents, and the ages of students range from eight to 40 years.In Thailand, mobile teachers travel to isolated communities by motorbike or on horseback. Namibia hasadopted mobile “field schools” aimed at Himba children in the northwest remote areas of the country.In Peru, teachers coordinate seven to 10 informal preschools, each of which is supervised by ayoung educated member of the community. Support is provided by daily radio broadcasts that reviewlearning activities.In Alaska, 155 new high schools, most of them in remote rural communities, have been built and staffedsince 1974. These schools have made secondary education without leaving home a possibility. As a result,the percentage of 18- to 25-year-old Alaska Natives with high school diplomas rose from 48 per cent in1980 to 73 per cent in 2000, and over the same period, the number of Natives who went to college tripled.Sources: UNICEF (2003) and The Indigenous World 2005 (2005), 68.54Vagner (2005), 24; Abu-Saad (2006), 142-44.55Kline (2002).CONTEMPORARY EDUCATION | 147
EMBARGOED UNTIL 14 January 2010STATE OF THE WORLD’S INDIGENOUS PEOPLESNot for distributionChallengesAlthough increased self-determination and local control is an indispensableelement for improving indigenous peoples´ education, it is not enough. .This hasbeen demonstrated in the United States and Canada where efforts toward localcommunity control and multicultural education have not provided indigenouscommunities with the results desired in terms of performance or graduation rates. 56Education cannot be separated from economic, social and political realities andin the absence of sustainable economic growth and improved social conditions,increased political autonomy can not bring about improved education results forindigenous peoples. This is especially true when continuing multi-generationalpoverty and trauma constrain educational participation and achievement.Severe poverty and exclusion also often contribute to multi-generational trauma,resulting in cycles of crime, high rates of suicide, alcoholism, domestic abuseand other social problems that inhibit school attendance and achievement andresult in continuing limited economic opportunities. 57in the absence ofsustainable economicgrowth and improvedsocial conditions,increased politicalautonomy can notbring about improvededucation results forindigenous peoplesIn other words, these issues are all interdependent. Poor education contributes topoverty and is also a direct result of poverty. Marginalization contributes to pooreducation and poverty. Poverty contributes to a poor study environment and lessmaterial support for education, and for many indigenous peoples, there is littlereturn from education and thus little incentive for students to stay in school.For many students, education will be valuable only if it provides skills andopportunities that assist the student and community to build a stronger localeconomy while preserving community, culture and autonomy. Local economicdevelopment may, in turn, encourage more indigenous students to return home.Traditional education alone does not sufficiently prepare students forparticipation and competition within the national and global economy. Althoughindigenous students can benefit from the dominant education system, this doesnot mean that they should reject their communities and cultures for mainstreamlife, but rather that students need skills and knowledge to enable them to workin indigenous and non-indigenous economies and contexts. This is essential forindividual indigenous students if they are to become active participants in theirown communities and economies, and it is equally a collective right, essentialfor the sustainability of indigenous people’s communities. 58Frequently, indigenous graduates are faced with the situation of having tochoose between returning to their communities or pursuing their careers in thedominant society. There are too few opportunities to use their skills within theircommunities, either due to a lack of development there, or because their skillsare inadequate for life in their community. An education system that meets the56Indian and Northern Affairs Canada (2003), 3-4.57Danieli (1998), 307-402; Braveheart and Debrun (1998), 56-78.58Hays and Siegruhn (2005), 27; Tshireletso (1997), 173-188; Le Roux (1999).148 | CHAPTER IV
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STATE OF THE WORLD's INDIGENOUs PEOpLEs - CINU

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