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Our ocean is undergoing drastic changes. In the circumpolar north, this reality is highly visible. Social-ecological systems thinking informs that social and ecological systems are intertwined, yet hegemonic governance systems appear unable or unwilling to reorient themselves to promote planetary health amidst the climate crisis. To rethink our relationship with the ocean, I explore the research question, “What can I learn from Inuit perspectives about the ocean and marine governance within Inuit Nunangat, and how does this relate to planetary health?” This study applies critical theory methodologies. In particular, feminist standpoint theory informs the approach of engaging with knowledge and lived experience of marginalized or oppressed populations. Inuit knowledge in the form of a purposefully sampled collection of publicly available Inuit documents that relate to the marine environment is the primary evidence that informs analysis. Inuit produced declarations, websites, and reports are analysed using thematic analysis. This study does not depend on ethics review or community engagement; research using publicly available information is exempt from these ethical requirements. Nevertheless, the positionality I strive to embody is allyship with Inuit. Two main themes are interpreted from analysis. First, the meaning of the marine contains the key ideas: Inuit culture relies upon marine ecosystems; rapidly social-ecological systems have cultural implications; and environmental protection focuses on marine areas of significance. A rights-based approach reflects the assertions: Inuit are rightsholders not stakeholders; political equality is still hindered by systems of racism and oppression; and collaborative governance approaches are the path forward. Governance mechanisms that recognize Indigenous rights have the capacity to promote planetary health. Inuit self-determination is health promotion, supporting marine protection, equitable marine governance, and strengthening Inuit culture. Decision-making systems that are characterized by polycentricity, community collaboration, and a respect for Indigenous knowledge present a path forward. / Thesis / Master of Science (MSc)

Native Americans from the middle Connecticut River Valley of New England experienced massive social disruptions during the seventeenth century due to European settlement, but not much is known about their cultural continuities and/or discontinuities during this dynamic period. As an additive technology, ceramics embody the technical choices of potters made at the time of manufacture thus enabling the study of the effect, if any, of colonialism on indigenous material culture and practices in New England. This study examines ceramic assemblages from one Late Woodland period site and one seventeenth-century site in Deerfield, Massachusetts to explore the extent to which ceramics can demonstrate continuities and/or changes in traditional ceramic manufacturing practices in response and/or resistance to colonization.

Black, Indigenous, and People of Color (BIPOC) students at predominantly White institutions (PWIs) report decreased sense of belonging compared to White students (Hunn, 2014; Hurtado & Carter, 1997; Museus et al., 2018; Strayhorn, 2019). The study aimed to answer, "What are the daily lived experiences of BIPOC students at a PWI?" and "How do BIPOC students at a PWI describe feelings of belonging (if at all)?" The study was conducted at a private, religiously affiliated, PWI, in the Western United States. The University Belonging Questionnaire (Slaten et al., 2018) was used to sort students' feelings of belonging. Female participants who endorsed high belonging and low belonging were invited to focus group interviews. A total of 10 participants comprised of graduate and undergraduate students of varying ethnicities and races participated. A focused multiperspective interpretative phenomenological analysis (IPA) design was employed for this study. In total, there are five context-related themes describing how students navigate their experiences: Cultural Worlds, Support System, Religion, Academics, and Classmates. Both focus groups felt similarly about the importance of friends/family as a support system. The high belonging versus low belonging focus groups felt differently about belonging, discrimination, being a spokesperson, being a chameleon, religion, professors, and their classmates. Those in the HBG reported feeling connected to peers and faculty. The LBG reported feelings of isolation related to feeling othered by peers and faculty. Based on this study's findings, several recommendations are offered. Educators should strive to create environments where mentor-student relationships are fostered, microaggressions are lessened, and the larger community campus values BIPOC students. These efforts will better support BIPOC female students as they navigate their experiences in higher education settings, particularly in PWIs.

This research examines the social construction of a Virginia Indian reservation community during the late eighteenth and nineteenth centuries. Between 1824 and 1877 the Iroquoian-speaking Nottoway divided their reservation lands into individual partible allotments and developed family farm ventures that mirrored their landholding White neighbors. In Southampton's slave-based society, labor relationships with White landowners and "Free People of Color" impacted Nottoway exogamy and shaped community notions of peoplehood. Through property ownership and a variety of labor practices, Nottoway's kin-based farms produced agricultural crops, orchard goods and hogs for export and sale in an emerging agro-industrial economy. However, shifts in Nottoway subsistence, land tenure and marriage practices undermined their matrilineal social organization, descent reckoning and community solidarity. With the asymmetrical processes of kin-group incorporation into a capitalist economy, questions emerge about the ways in which the Nottoway resituated themselves as a social group during the allotment process and after the devastation of the Civil War. Using an historical approach emphasizing world-systems theory, this dissertation investigates the transformation of the Nottoway community through an exploration and analysis of their nineteenth-century political economy and notions of peoplehood.

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In this thesis I explore the theoretical, ethical, and practice-based implications of doing research with Indigenous, racialized, and LGBT2SQ+ youth and young people. This research traces participant conceptualizations of decolonial love, through arts- and land-based methods, within the context of ongoing settler colonialism. Through an Indigenous-led and participatory research project called Sisters Rising, I engaged in intimate conversations and facilitated research workshops with young Black, Indigenous, and people of colour (BIPOC) who reflected on their understandings of decolonial love as related to their own experiences, knowledges, and teachings. Their conceptualizations of decolonial love as inextricably tied to land, sovereignty, and resurgence disrupt settler colonial narratives that attempt to violently displace and disenfranchise BIPOC communities and undermine Indigenous intellectual knowledges as inferior or simplistic, particularly in Euro-Western academia. Through this research BIPOC young people’s understandings of decolonial love guide my praxis and ongoing learning as a frontline practitioner who is committed to cultivating and nurturing a politicized ethic of decolonial love in my child-, youth-, and family-centered praxis. / Graduate / 2022-07-05