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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

Over a century before the Cherokees' Infamous "Trail of Tears," uprooted refugees already made up a majority among Indians in many regions of the American backcountry. Using the Tuscarora Indians as a case study, I take a new look at the role of refugee Indian groups in the construction of colonial frontiers and examine the ways that Indians thrown together from varying regional and cultural backgrounds wrestled with questions of collective identity. Although the Tuscaroras had once been eastern North Carolina's most influential Indian nation, after devastating military defeat, in the words of one contemporary, they "scattered as the wind scatters smoke." Some remained in North Carolina where they resided uneasily on the periphery of a plantation society and saw their lives restructured as "tributaries" of that colony. A few moved to South Carolina where they found employment as mercenaries, working to buy back enslaved kin.;Nearly two thousand trekked to Pennsylvania and New York where they settled with the Iroquois, a powerful five-nation confederacy that adopted the newcomers as their "sixth nation." The result of such dispersals was an eighteenth-century backcountry tied together by new bonds of trade, war, diplomacy, and kinship: Indian travelers, often members of displaced nations, constantly visited each other on worn valley paths hidden behind Appalachian ridge lines. at the same time, massive refugee movements that crossed colonial boundaries forced previously insular colonial governments to square off in either cooperation or competition in implementing frontier policies.;This study is the first detailed examination of the Tuscaroras and a provocative case study in the interrelations between migration, culture, and politics.

The purpose of this study is to discuss the origin and development of the Southern States Mission of the Mormon Church as it relates to the Catawba Indians of York County. The primary purpose of this relationship was to teach the Indian people the restored gospel of Jesus Christ. It is also the purpose of this study to show the significance of the change in the Catawba society resulting from this mission. From the time the first Mormon missionaries came into contact with the Catawbas, their lives have been deeply influenced by the teachings of the LDS Church. Every aspect of the Catawbas' lives was changed as a direct result of Mormonism.It was found that an enormous amount of courage, time, and effort was expended on the part of the Catawbas, as well as the Mormons, in developing this relationship. As a result, the Catawba Indians are atypical as compared with other Indian tribes in that they have much lower rates of alcoholism, drug addiction, crime, suicide, and illiteracy.

This case study deals with ecotourism and its impacts on the indigenous people of Amaltari,  Nawalparsi district of Nepal. Homestay is practiced by locals of different villages in Nepal. Amaltari is one of such villages which are home to the 'tharu' local group. This research work will unleash impacts on the local indigenous people. The research work deals with both primary and secondary data to find the realities. Several hosts of homestay ecotourism have been interviewed to find the real impacts of ecotourism on indigenous people. The finding has been supported by previous literature work which deals with similar topics. With the help of secondary data, it has been proved that the positive impacts are far more than the negative impacts of homestay ecotourism on the indigenous people of Amaltari, Nepal. The Finding s of the study showed that, socioeconomic status of people has improved, and they have found outof-box ways to earn a livelihood. In addition, socially, they have seen positive changes in themselves. Learning English is one of the major positives. Society has become inclusive, and homestay eco-tourism has helped women's empowerment and increased the prosperity of women. Research also finds that there are some threads to the culture of the locals; western culture is penetrating into the region and impacting young people.  Furthermore, there are some problems that need to be solved to make ecotourism more adaptable, including the relationship between society, the environment, and tourism.

Within the journey of self-determination, Indigenous Peoples are creating various systems that reflect their ways of knowing and being. Mi’kmaq Family & Children Services is such an agency, however, it is mandated to use provincial legislation, guidelines and policies that are deeply rooted in western ways of knowing. This thesis explores how to assess and mitigate risk from a Mi’kmaq perspective. Mi’kmaq social workers, who have experience assessing risk and developing plans to mitigate it, were interviewed regarding their perspectives on what needs to be considered when creating a model of assessment for Mi’kmaq families. Storytelling methodology was used for interviewees to share broadly what they felt as necessary aspects to incorporate into the assessment and mitigation processes. As the researcher I analyzed the interviews for themes and ideologies that would be necessary to consider when assessing risk and creating tools that assist with this process. Four open ended questions were provided to interviewees as a guideline for this exploration. They are: What do you believe the concerns, challenges and/or strengths of the current risk assessment model are when you are assessing the risk of Mi’kmaq children and youth? From your knowledge of Mi’kmaq ways of knowing and being what do you think a Mi’kmaq risk assessment would/could/should look like? Is risk assessment the right term for this work, or are there other words that best describe the work that we do from your knowledge of Mi’kmaq ways of knowing and being? What are the opportunities a Mi’kmaq risk assessment could offer Mi’kmaq communities? Due to Covid 19 restrictions the interviews had to occur by phone. They averaged one hour in duration. Interviewees agreed to be recorded, and following the interviews I transcribed the interviews. The transcription was given to each participant to review, edit and revise. The transcription was then formatted into a narrative format and each participant was given a name from the Seven Directions, with a pronoun being used to maintain anonymity. This narrative was given to each interviewee to review, edit and revise.
 The research found the following themes: ongoing cultural competence training is needed; the effects of residential school and other assimilation/oppressive tactics, not only affected Mi’kmaq lives in the past but continues to affect them currently; due to this, trauma informed and strength based practice, that is collaborative, is essential. Interviewees stressed the importance of using tools, such as risk assessments, that are more reflective of, and uphold a collaborative process, which holds up Indigenous epistemology, ontology, and axiology. This includes practices such as, the Medicine Wheel, Seven Sacred Teachings, reciprocity, reflection, circular thinking, use of Medicines and various Spiritual practices. / Graduate

During the interwar period, France attempted to reinvigorate interest in the empire amongst the public via elaborate colonial expositions. The colonial expositions of Marseille (1922) and Paris (1931) served as a means to celebrate the empire and to educate the French about the benefits of living within Greater France, an entity that included the metropole and the colonies. This thesis examines how press coverage of both expositions worked alongside these events to counteract anxieties regarding France's economic recovery after the war, continuing world presence, demographic losses, and most importantly the relationship between France and its colonies. It explores how the press attempted to mitigate these fears by creating, reinforcing, and reproducing an economically positive, dynamic, vibrant and ultimately sanitized vision of the colonies. This thesis argues that the press actively supported the goals of the expositions and championed the success of the civilizing mission, and demonstrates the media's role in perpetuating visions of French universalism. Their vision reveals contradictions found within French universalism that helps form a basis for analysis. This study scrutinizes the dominant discourses regarding the colonies during the interwar period and how the press used contemporary concepts of race and gender in their coverage of the expositions. This thesis argues that the press used the figure of the colonial soldier/worker and the erotic and patriarchal relationship between France and its colonies to reinforce colonial hierarchies regarding race and gender. The press attempted to shape the public's view of the empire through reconstructions of the imperial project and its people that idealized France's mission. Only the communist press sought to highlight the ferocity of French colonization.

There are extensive amounts of psychological research that highlight the needs and experiences of racial ethnic minority populations in general and more specifically minority sexual identities and genders, also referred to as non-heteronormative populations (Alexeyeff & Besnier, 2014). However, there continues to be a lack of representation in the research of Polynesians and an even greater lack of representation of non-heteronormative Polynesians and their experiences (Allen et al., 2011). Māhū, a population of native Hawaiians who identify as non-heteronormative or third gender, are almost completely absent from scholarly work. This study examines the experience of self-identified māhū and how mental health professionals can support them. Qualitative interviews of six Native Hawaiians who identify as māhū were completed. Hermeneutic principles guided the interpretation and analysis of the interviews. Analysis of the interviews produced three main themes comprising seven subthemes. Primary themes included (a) the definition of māhū has changed over time and can be dependent on personal views through a cultural lens (b) the Hawaiian culture provides safety and protection for those who identify as māhū and (c) māhū have suggestions regarding the ways in which mental health practitioners (both Hawaiian and non-Hawaiian) can serve this population.

This dissertation explores the promise of bail-oriented interventions vis-à-vis the overrepresentation of Indigenous peoples in Canadian prisons. While this research project argues that the bail system's underlying risk logic is inherently discriminatory against Indigenous peoples, it is proposed that specialized courts for Indigenous peoples - Gladue Courts - may be well-positioned to overcome systemic barriers to Indigenous peoples' release on bail. This research explores the extent to which two Toronto Gladue Courts have been able to produce equitable bail outcomes, as well as potential downstream effects of these outcomes, utilizing two unique and complementary longitudinal datasets from the Ontario Ministry of the Attorney General which span from 2006 to 2017. Analyses examine i) bail case characteristics, ii) bail processing and court processing measures, and iii) final case outcomes and sentences for Indigenous peoples' bail cases which were processed in these Gladue Courts compared to (predominantly non-Indigenous people's) bail cases processed in the conventional bail courts of these same courthouses. Study findings suggest that while these two bail populations shared many similarities, charges against the administration of justice were particularly widespread among Gladue bail cases. While Gladue Courts appeared largely successful in producing substantively equitable bail outcomes, the impact of these courts is limited by Gladue bail cases' disproportionate early guilty pleas and waiving of the right to bail. Despite the apparent successes of Gladue Courts with regards to bail, Indigenous peoples in Gladue bail cases continued to be disproportionately convicted and sentenced to custody compared to their conventional bail counterparts. Study findings are considered within the wider context of settler colonialism and Indigenous peoples' overincarceration and possible targeted solutions to this phenomenon are discussed.