Background: Food nourishes us, sustains us, and has the potential to both heal us and make us sick. Among many Indigenous cultures, traditional activities, ceremonies, events and practices often involve or use food, grounding Indigenous peoples within the context of their local, natural surroundings. This suggests that food is important not only for physical health, but also emotional, mental and spiritual health. The relationships that Indigenous peoples have with food can help us to understand the health of individuals, and the communities in which they live. Purpose: The following qualitative study explores how three generations of adults who live in one Labrador Inuit-Metis community experience and understand their relationships to food in a context of global change. Theoretical Orientation: The research is guided by Two-Eyed Seeing. Two-Eyed Seeing acknowledges that there are many different ways of seeing and understanding the world, some of which can be encompassed through a Western eye and some through an Indigenous eye. If we learn to see through both eyes, we can gain a perspective that looks very different than if we only view the world through a single lens. Methods: For the study, twenty-four people from the south-eastern Labrador community of St. Lewis participated in individual and joint story-telling sessions. A group story-telling session also took place where community members could share their stories with one another. During many of the story-telling sessions, participants shared photographs, which helped to illustrate their relationships to food. Findings/Discussion: Historically, the people of St. Lewis relied almost entirely upon their own wherewithal for food, with few, if any, government services available and very little assistance from the market economy. This fostered and upheld an Inuit-Metis culture that promoted sharing, reciprocity and respect for the natural world. Currently, greater access to government services and the market economy has led to the creation of certain policies and programs that undermine or ignore established social and cultural norms in the community. Conclusions: Existing Inuit-Metis knowledge should work alongside non-Indigenous approaches to policy and program development. This would serve to protect and promote the health of both individuals and communities.

This thesis re-examines the territorial dispute between Japan and Russia, the so-called “Northern Territories” issue, through a reinterpretation of the role of the indigenous Ainu of Japan. An exploration of Ainu history and historiography reveals that the long-standing emphasis on Wajin-based legitimacy of rule and annexation of northern areas was replaced by historical amnesia concerning the role and status of the Ainu. Discussion focuses on an interpretation of Ainu understandings of local, regional/national and international historical events. This approach underscores the importance of de-nationalising History by integrating the important perspectives of Indigeneity. It asserts, further, that the understanding of these events and processes require a broader disciplinary prism than that provided by the study of history. The preponderance of nation-based studies, and not only in the field of History, has seriously inhibited the analysis of historical phenomena involving Indigenous peoples, in this case the Ainu. The study of the Northern Territories issue offers, then, both a new perspective on the history of this important dispute and an illustration of the importance of broadening traditional academic studies in disciplines such as History, Anthropology, Ecology, Political Science, International Relations and Law to incorporate Indigenous perspectives and experience.

This thesis re-examines the territorial dispute between Japan and Russia, the so-called “Northern Territories” issue, through a reinterpretation of the role of the indigenous Ainu of Japan. An exploration of Ainu history and historiography reveals that the long-standing emphasis on Wajin-based legitimacy of rule and annexation of northern areas was replaced by historical amnesia concerning the role and status of the Ainu. Discussion focuses on an interpretation of Ainu understandings of local, regional/national and international historical events. This approach underscores the importance of de-nationalising History by integrating the important perspectives of Indigeneity. It asserts, further, that the understanding of these events and processes require a broader disciplinary prism than that provided by the study of history. The preponderance of nation-based studies, and not only in the field of History, has seriously inhibited the analysis of historical phenomena involving Indigenous peoples, in this case the Ainu. The study of the Northern Territories issue offers, then, both a new perspective on the history of this important dispute and an illustration of the importance of broadening traditional academic studies in disciplines such as History, Anthropology, Ecology, Political Science, International Relations and Law to incorporate Indigenous perspectives and experience.

Since they first emerged into the public consciousness in 1994, the Zapatista National Liberation Army (EZLN) has gathered considerable attention and support on the world stage for its struggle with the Mexican federal government over the issue of indigenous rights. The Zapatistas are now popularly viewed as indigenous rebels standing up for indigenous rights against the neoliberal economics. Yet comparatively less attention has been given to its struggles with the federal government over an area of protected land within the Lacandón jungle known as the Montes Azules Biosphere Reserve. The conflict is centered on a large settler population within the Reserve and whether it is a threat to the jungles viability. The environmental group, Conservation International (CI) believes that they are, yet the settlers enjoy the support of the EZLN, who opposes any attempt to move them. Despite this dispute, the two organizations claim seemingly similar goals. CI has declared that it is dedicated to local control over conservation projects. Meanwhile, EZLN has been fighting for greater local political power in regards to indigenous government. More striking still, is that this matter has placed the EZLN in direct opposition to the Lacandón Maya, even though it has portrayed itself as the defender of all of Mexicos indigenous people.<p>It is these apparent contradictions between the EZLNs political positions and the actual sides of the conflict that make the struggle over Montes Azules worth examining. Beyond the simplified statements of public platforms, the objections of the EZLN to the reserve and its supporters to the Lacandones position are rooted in historical conflicts over decision making on landholding. The EZLN feels that the government has constantly excluded indigenous farmers from decision making over this matter to their detriment and thus it feels that local control over land is a fundamental part of indigenous life. As such its position on Montes Azules must be understood in terms of how its ideas of being indigenous come into conflict with the Lacandón Mayas territory in the reserve and CIs position on the settler population. In this way indigenous identity is seen not merely as a matter of cultural significance, but a foundation for a concrete political agenda, which is articulated in the EZLNs stance over Montes Azules.

This thesis examines the practices of Indigeneity, acts of Indigenous social and cultural traditions stemming from Teetł’it Gwich’in land-based culture in the Northwest Territories. By emphasizing Teetł’it Gwich’in philosophy, this project illustrates how Teetł’it Gwich’in practices of Indigeneity are rooted in their social, physical, and cultural relationship with the land, which are central to Gwich’in self-determination. This thesis demonstrates traditional Teetł’it Gwich’in self-governance practices are driven by cultural and social norms rooted in traditional knowledge, as well as contemporary Gwich’in-Canada relations. Utilizing knowledge collected from Teetł’it Gwich’in elders, these first-hand accounts show the connection between Canada and the Teetł’it Gwich’in through state policies that impede Teetł’it Gwich’in self-determination. By examining these challenges to their cultural practices, Teetł’it Gwich’in worldviews rooted in land-based practices is considered the basis for Gwich’in self-determination rooted in the physical and cultural landscape of Gwich’in lands. / Graduate / 0615 / 0740

The primary objective of this thesis was to develop knowledge and understanding about how traditional resources can be used for entrepreneurship and economic development. This was accomplished by systematically studying how the Canadian Inuit, Swedish Sámi and other indigenous people use Rangifer tarandus for enterprise. The Inuit and Sámi are indigenous circumpolar people living in Canada and Northern Europe for more than 4000 years. Rangifer tarandus known as caribou or tuktu by the Canadian Inuit and reindeer by the Sámi has been a key resource for survival. A literature review was conducted relating 1) to Canadian Inuit, Swedish Sámi and other selected circumpolar indigenous people use of caribou or reindeer for enterprise, and 2) indigenous entrepreneurship, particularly from traditional resources, and how this is affected by context and culture. Research methods included descriptive exploratory comparative cases, participative observation, snowball sampling as well as indigenous research methods. Five field sites were visited: Rankin Inlet and Coral Harbour in Nunavut; Inukjuak in Nunavik, Quebec; Happy Valley-Goose Bay/ North West River in Labrador; and Jokkmokk, in Northern Sweden. The thesis explored: 1) Why are the Inuit hunters of caribou and the Sámi herders of reindeer? 2) What were the products and value-added processing? 3) Why have the Sámi successfully sold their meat and products in the international market while the Inuit have only recently begun to do so? 4) How has their culture and traditional knowledge affected the entrepreneurship including innovation and opportunity recognition? 5) What barriers have they faced and how have these been overcome? 6) How have they measured the success of their enterprises? 7) What can they learn from each other? The findings indicated the Inuit and Sámi uses of caribou and reindeer for enterprise were very different. Context and culture were extremely important. Indigenous people living at similar latitudes and making use of a similar species had very different trajectories and outcomes in indigenous economic development and entrepreneurship from Rangifer tarandus. Themes such as resource availability, cultural propensity, remoteness and geographic location, kinship and social capital, infrastructure, measures of success, indigenous knowledge and wisdom, and innovation and adaptation were important. This work made a significant contribution as little consideration had been given to the voice and perspectives of the Canadian Inuit and Swedish Sámi in the emerging field of indigenous entrepreneurship especially as it relates to traditional resources and practices. It also helped to identify other potential commercial uses of caribou thus it provided more potential value added from the commercial harvesting and processing. These opportunities could assist in increasing Inuit employment, income, self-reliance, and community esteem. The research findings have implications for 1) the field of indigenous entrepreneurship, 2) policy makers, and 3) indigenous entrepreneurship education. It provides international comparisons of two indigenous peoples using a similar species and focused on the use of traditional resources and culture as a basis for business creation and operation.

A wealth of research into medical and healing traditions of Maya communities has been conducted. Previous research has also explored unique conceptions of health and disorder held by Maya peoples. This study adds the voices of Q’eqchi’ Maya healers of southern Belize to this accruing research. Working from Indigenous research paradigms, a nine-month ethnographic study with six practicing members of the Q’eqchi’ Healers Association (QHA) of Belize occurred. The QHA is an endogenous grass-roots association formed in 1999 to preserve Maya medical knowledge and healing practices. In collaboration with the QHA members, this research focused on the healers’ conceptualizations and treatments of mental illness and disorders. During ethnographic research, 94 in-depth qualitative interviews with the six members of the QHA and 43 observations of healing encounters occurred. Twenty-six additional interviews were held with patients and participation in other healing ceremonies and cultural gatherings frequently took place. From the analysis of these data, there are 17 different mental illnesses and disorders recognized by the Q’eqchi’ healers that fall within one of four broad “narrative genres.” The main argument of the dissertation is that these “narrative genres” are epistemological structures that the healers use to “read” and “emplot” specific cases of illness to which they attend. Since narrative theory and research focuses largely on individual patient experiences, this study expands contemporary theory by looking at the Q’eqchi’ healers medical epistemology through a narrative lens. It is argued that a deeper understanding of Q’eqchi’ conceptions of mental illness and disorder can also aid dialogues between the “traditional” healers and biomedical practitioners working within the Belize Ministry of Health while also improving the treatment of Q’eqchi’ patients. This research adds to the areas of applied ethnography, narrative theory, Indigenous epistemology, cultural psychiatry, medical anthropology, and medical pluralism.

<p>This study investigated the effect of an Argumentation Instructional Model (AIM) on the preservice teachers&lsquo / ability to implement a Science-IK Curriculum in selected South African schools. I examined what instructional practices the pre-service teachers engage in when they introduce scientific explanation and whether those practices influence learners&lsquo / ability to construct scientific explanations during a natural science unit of a South African school curriculum. My study began with a pilot study of 16 pre-service science teachers who completed a B.Ed university module, Science for Teaching, which included an IK component. Data collection for main study took place from 2010 to 2011, and used questionnaires, face-to-face and reflective interview protocols, case studies, lesson plans and classroom observation schedules. I took videos and audios of each of the pre-service teacher&lsquo / s enactment of the focal lesson on argumentation and then coded the videotape for different instructional practices. The study investigated firstly, what currently informed teachers&lsquo / thinking, knowledge and action of IK. Secondly, the research questioned how teachers interpreted and implemented IK in the science classroom. A sample of the three pre-service teachers were followed into their classrooms to investigate how they specifically implemented Learning Outcome Three using argumentation instruction as a mode of instruction and what approaches relevant to the inclusion of IK were developed. The study found that the three pre-service teachers used three very different approaches through which IK was brought in the science curriculum. An assimilationist approach, that brings IK into science by seeking how best IK fits into science. A segregationist approach that holds IK side-by-side with scientific knowledge. Lastly, an integrationist approach makes connections between IK and science. The approaches developed by the pre-service teachers were found to be informed by their biographies, values, cultural backgrounds and worldviews. Meticulously, the study explored how shifts were being made from a theoretical phase at the university where the pre-service teachers engaged IK to an actual phase of implementation in their school science classrooms. Finally, I attempted to explain why the pre-service teachers interpreted and implemented IK in the way they did.</p>

Background: Food nourishes us, sustains us, and has the potential to both heal us and make us sick. Among many Indigenous cultures, traditional activities, ceremonies, events and practices often involve or use food, grounding Indigenous peoples within the context of their local, natural surroundings. This suggests that food is important not only for physical health, but also emotional, mental and spiritual health. The relationships that Indigenous peoples have with food can help us to understand the health of individuals, and the communities in which they live. Purpose: The following qualitative study explores how three generations of adults who live in one Labrador Inuit-Metis community experience and understand their relationships to food in a context of global change. Theoretical Orientation: The research is guided by Two-Eyed Seeing. Two-Eyed Seeing acknowledges that there are many different ways of seeing and understanding the world, some of which can be encompassed through a ‘Western eye’ and some through an ‘Indigenous eye.’ If we learn to see through both eyes, we can gain a perspective that looks very different than if we only view the world through a single lens. Methods: For the study, twenty-four people from the south-eastern Labrador community of St. Lewis participated in individual and joint story-telling sessions. A group story-telling session also took place where community members could share their stories with one another. During many of the story-telling sessions, participants shared photographs, which helped to illustrate their relationships to food. Findings/Discussion: Historically, the people of St. Lewis relied almost entirely upon their own wherewithal for food, with few, if any, government services available and very little assistance from the market economy. This fostered and upheld an Inuit-Metis culture that promoted sharing, reciprocity and respect for the natural world. Currently, greater access to government services and the market economy has led to the creation of certain policies and programs that undermine or ignore established social and cultural norms in the community. Conclusions: Existing Inuit-Metis knowledge should work alongside non-Indigenous approaches to policy and program development. This would serve to protect and promote the health of both individuals and communities.

Increasingly, Aboriginal women engage with feminist theory and forms of activism to carve their own space and lay a foundation for an Aboriginal feminism. I compile prominent writings of female Aboriginal authors to identify emerging theoretical strains that centre on decolonization as both theory and methodology. Aboriginal women position decolonization strategies against the intersectionality of race and sex oppression within a colonial context, which they term patriarchal colonialism. They challenge forms of patriarchal colonialism that masquerade as Aboriginal tradition and function to silence and exclude Aboriginal women from sovereignty and leadership spheres. By recalling and reclaiming the pre-colonial Aboriginal principle of egalitarianism, which included women within these spheres, they are positioned to create a hybrid feminism that locates egalitarianism within a contemporary and relevant context by combining it with human rights. In this way, Aboriginal feminism balances culture and tradition with principles of individual and collective rights. / ix, 142 leaves ; 29 cm