This study highlights the voices of six Indigenous graduate students (including the author) currently and previously enrolled in counselling psychology through a collective narrative that tells the stories of our educational experiences and dream for the future of counselling psychology education. The significance of this research lies in its unique methodological considerations and expansion of existing literature from professional perspectives. Indigenous methodology and qualitative organizational tools were used to explore the study’s research questions. The six kʌtyóhkwa who engaged in this study came from diverse backgrounds and lived experiences and had attended one of three educational programs: 1) mainstream counselling psychology; 2) Indigenous communities counselling psychology; and 3) Aboriginal communities counselling psychology. We explored the research questions through one-on-one storytelling visits, talking circle facilitation protocols, and dreaming for the future – all grounded in Indigenous principles of relationality. Findings demonstrate themes of: relationality, experiential learning, diversity in knowledge sharers, and relevancy of program members, as well as the importance of mandatory Indigenous pre-requisite courses, cultural humility, teachings about how to be a good person, rather than how to be a good counsellor, and interviews for program entry are part of the collective dream for the future. Areas of further research include: 1) a larger study with a broader circle of participants; 2) the prevalence of cultural isolation or fulfillment amongst Indigenous graduate students and their supervisors in counselling psychology; 3) in-depth exploration of programmatic policy changes necessary within counselling psychology programs; and 4) development of measures to assess the effectiveness, strengths, and areas for growth of a national Indigenous faculty and student mentorship pilot program in counselling psychology. / Graduate

The Indian residential school (IRS) system is part of Canada’s colonial history; an estimated 150,000 First Nations, Inuit, and Métis children attended IRS (Stout & Peters, 2011). Informed by Indigenous principles of respect, relevance, responsibility, reciprocity, and relationality (Deloria, 2004; Ermine 1995; Kirkness & Barnhardt, 2001; Wilson, 2008), this study uses classic grounded theory to explore how female IRS survivors or their female descendants are coping with the intergenerational transmission of trauma. Specifically, the general method of comparative analysis was used to generate theory and identify categories and conceptualizations. The emergent problem found that individual survivors and their descendants were dealing with kakwatakih-nipowatisiw, a Cree term used to identify learned colonial (sick) behaviours. These behaviours manifested first among the administrative staff of the schools, then eventually emerged as female generational violence between, for example, mothers and daughters. Indigenous women in this study aimed to resolve this, their ‘main concern’, in order to strengthen familial relations, especially between female family members. Analysis resulted in the identification of a theory derived from the social process of potentializing wellness, which was grounded in the real-world experiences of Indigenous women. Potentializing wellness involves three dimensions: building personal competencies, moral compassing, and fostering virtues. It was revealed that Indigenous women perceive the ongoing generational effects of IRS differently, and as a result, three behavioural typologies emerged: living the norm, between the norm, and escaping the norm. The “norm” refers to the belief that violence is accepted as a normal part of family life. The paradox, of course, is that this type of behaviour is not normal and Indigenous women in this study are looking for ways to eliminate aggressive behaviours between women. The discoveries made in this research, coupled with the final integrative literature review, suggest that Indigenous People’s cultural ways of knowing have a holistic component that addresses all wellness levels. Effective strategies to deal with intergenerational trauma can emerge when holistic health is followed by, or happens concordantly with, reclaiming cultural norms grounded in community and spiritual life. Indigenizing a Western intervention is not enough. Focusing on the spiritual as well as emotional, physical, intellectual, and social aspects of self is seemingly the best approach for Indigenous People who are dealing with the intergenerational effects of trauma.

A thesis submitted the Department of Science and Agriculture in fulfilment of the requirement for the degree of Master of Science in the Faculty of Science and agriculture at the University of Zululand,2018 / Indigenous chicken genetic resources play a major role in rural communities. There is therefore a need for their sustainable use and conservation. Conservation requires knowledge of production systems, phenotypic and genetic characteristics. The aim of this study was to understand the production systems and phenotypic variation among indigenous chickens in some areas of KwaZulu-Natal. A survey was conducted in six districts of KwaZulu-Natal to characterise indigenous chicken production systems;, predict body weight from linear body measurements of indigenous chickens using principal component analysis, and identify the morphological variation among indigenous chicken populations. Small flock sizes ranging from 2 to 80 indigenous chickens were observed in households. The majority of farmers started rearing a few indigenous chickens sourced from related stock through inheritance, gifts and buying. Indigenous chickens were reared as a source of meat, eggs and income. Most farmers (72%), were not aware of the importance of conserving indigenous chickens. The most common constraints raised by farmers were diseases, predators and theft. The most commonly practised production systems were extensive and semi-intensive. Poor management in terms of feeding, watering and health was reported in all surveyed areas. Principal component analysis of linear body measurements extracted two principal components with a total variance of 63.94%. Principal component one, related to body size, had the largest share of breast circumference, body length and shank circumference. Principal component two, related to body shape, had high loadings on toe length, shank length and back length. The use of principal components was more appropriate than the use of original correlated variables in predicting the weight of indigenous chickens. Variation in morphological traits was observed; 10 plumage colours were realised from different locations, and variation was also observed in skin colour, eye colour, shank colour and comb type. Variation in phenotypes may reflect variation in the genome of the indigenous chickens. Discriminant analysis identified body weight as the most discriminating variable in differentiating indigenous chickens. Two major clusters were formed: the first by Newcastle, Port Shepstone and Cedara; the second by Pietermaritzburg and Ladysmith. Empangeni and Jozini individually joined the two clusters. Although Jozini showed itself to be more distant to the others, 51.1% of indigenous chickens were correctly assigned to their population. It was concluded that with the existing variation improvement in size and aesthetic characteristics of the indigenous chickens can be achieved through selection according to the needs of the farmers. Farmers require assistance on husbandry and management of indigenous chickens.

This thesis considers some conflicts involving indigenous peoples that arise from the universal standardization of Intellectual Property Rights (IPRs) over Plant Genetic Resources (PGR). My study presents the research problem of how to include indigenous peoples in dialogue as a prerequisite for conflict transformation. To better understand this problem, and potential solutions, I conducted participatory action research (PAR) through an ethnographic case study of Himalayan farmers working with the grassroots network Navdanya. The study explores the research question: how do Garhwali farmers experience grassroots mobilization for biodiversity and indigenous knowledge (IK) conservation? This question is intended to generate data for conflict resolution analysis on how to engage indigenous peoples in dialogue on the subject of IPRs over PGR. I discuss five themes that emerge from the data collected including: experiences and strategies in grassroots mobilization, culture and sharing, the seed, climate change and women. My research is divided into three separate, but interrelated elements. Firstly, I discuss my methodological choices and experiences. Secondly, I present the ethnographic research, thematic data analysis and draw conclusions. Finally, I frame the literature in the context of the theory of structural violence to explain the significance of conflicts arising from IPRs over PGR in the context of the erosion of IK systems and biodiversity.

Leaders in K-12 education in Hawai'i are increasingly advocating for and utilizing the culture and knowledge of the kānaka Maoli, the native people of these islands, as a context for learning in a variety of curricular disciplines and approaches (Benham & Heck, 1998; Kani'iaupuni, Ledward & Jensen, 2010; Kana'iaupuni & Malone, 2006; Kahakalau, 2004; Meyer, 2004). To expand upon this trend, this thesis uses a combination of autoethnographic and critical indigenous methodologies to present a personal narrative that looks specifically at approaching art education from a Maoli perspective. Through extensive participant/observer reflections, two place-based and culture-based art education experiences are juxtaposed with an experience working on a culturally-based collaborative mural project. Four significant kuamo'o, a concept which holds multiple meanings, including: "backbone, spine; road, trail path; custom, way," (Puku'i & Elbert, 1986), emerge as significant markers of meaningful Maoli-based art education: 1) mo'oku'auhau, genealogy and acknowledgement of those who have come before us, 2) mo'olelo, stories which belong to our place, 3) an idea that I am labeling pili ka mo'o, which literally means, the lizard is intertwined but can be translated through metaphor to mean someone who is intimate and deeply connected, and 4) aloha, a profound and honest love.

Indigenous landscape management has transformed ecosystems for millennia, with long-lasting impacts on the productivity and abundance of plant species. While western science based ecological research is beginning to investigate these impacts, less abundant species of cultural importance remain understudied. Pacific yew (Taxus brevifolia Nutt.), an uncommon understory conifer found in old-growth forests of the Northwest Coast of North America, has not received sustained ecological interest despite its importance to Indigenous Peoples throughout its range. In the first chapter, I synthesize the current ethnobotanical and ecological literature discussing Pacific yew to identify knowledge gaps and dominant paradigms that have shaped the study of the species. I find that many mechanisms behind Pacific yew’s habitat selection and ecosystem functions are unknown to western science and that the impacts of Indigenous landscape management are largely unacknowledged within the western scientific literature. In the following chapter, in partnership with the Heiltsuk First Nation, I examine the growth and abundance of Pacific yew on sites that were inhabited intensively by First Nations on the Central Coast of British Columbia for over 10,000 years. I find that habitation histories are not a strong driver of patterns of tree size and that Pacific yew abundance is largely driven by site aspect. These findings shed light on the habitat preferences of Pacific yew, which have rarely been studied in this region. They also illustrate variation in the response of culturally important species to landscape modification and highlight the need for nuanced understanding of the diversity of plant management strategies employed by Indigenous Peoples. This work is part of a broader attempt to incorporate cultural histories and questions into ecological study and to recognize the continuing ecological influences of Indigenous Peoples, who have stewarded their homelands for millennia. / Graduate

Sustainability in the tourism industry necessitates ongoing development. This thesis investigates the interrelations between indigenous and sustainable tourism in relation to sustainability definitions and specifically examines the contributions of indigenous values and knowledge to sustainability within the tourism industry. Through a qualitative methodology, two case studies were conducted with semi-structured interviews of two tourist organizations in Sweden and Canada, accompanied by a discourse analysis. The results show that the sustainability outcomes of indigenous tourism practices corresponded to sustainability in sustainable tourism and is in many ways aligned with the UNs global framework. Differences were identified in how sustainability was initiated and achieved. Possible improvements in sustainable tourism could be inspired by indigenous tourism. Key themes were connectedness and appreciation of the land and keeping operations localized. In a broader perspective indigenous knowledge could provide complementary approaches to the global framework of sustainable development in tourism which would lead to a more diversified, localized and authenticity-based development. The thesis contributes to the ongoing discourse on sustainable development in the tourism industry and emphasizes the importance of reflecting on the contested concept of sustainability.

Les relations entre l’État québécois et les peuples autochtones sont marquées à la fois d’avancées, mais aussi de tensions et de contradictions. Peu d’études se sont intéressées à l’évolution de la politique québécoise à l’égard des Premiers Peuples et aux facteurs derrière celle-ci. Ce mémoire vise à mieux comprendre et à expliquer l’évolution des relations Québec-Autochtones de 1960 à 2022. L’évolution est d’abord caractérisée par de longues périodes d’inertie où les politiques changent peu, ponctuées par des épisodes de changements rapides induits par des moments de crise ou d’instabilité. De 1973 à 2005, les relations se consolident sur le plan juridique, puis politique et ensuite économique. Il est alors possible de parler d’une institutionnalisation basée sur la reconnaissance du statut et des droits des peuples autochtones. Cette dernière est toutefois circonscrite à l’intérieur des lois du Québec et ne pourrait porter atteinte à l’intégrité territoriale de la province. À partir du milieu des années 2000, les relations entrent dans une période de stabilité où elles évoluent de manière incrémentale par sédimentation. Une fois les relations institutionnalisées, nous assistons à l’émergence d’un phénomène de dépendance au sentier : les modalités, les principes et les structures se stabilisent, mais les domaines d’intervention étatiques s’accroissent entre 2006–2022. Cette période est caractérisée par une fragmentation des relations conduisant vers une décentralisation grandissante ainsi qu’un virage administratif dans les dynamiques relationnelles avec les nations autochtones durant cette dernière période. Ce mémoire démontre que l’évolution des relations s’explique par l’interaction de trois facteurs : l’activisme politique et juridique des Autochtones, l’évolution du cadre constitutionnel canadien et la présence structurante du nationalisme québécois. / The relationship between the Quebec state and Indigenous peoples is marked by both progress as well as tensions and contradictions. Few studies have delved into the evolution of Quebec’s policies towards First Peoples and the factors underlying this evolution. This thesis aims to better understand and explain the evolution of Quebec-Indigenous relations from 1960–2022. The evolution is first characterized by long periods of inertia, where policies change little, punctuated by episodes of rapid change induced by moments of crisis or instability. From 1973–2005, relations consolidate legally, then politically, and subsequently economically. It becomes possible to speak of institutionalization based on the recognition of the status and rights of Indigenous peoples. However, this recognition is confined within Quebec’s laws and cannot compromise the province’s territorial integrity. Starting from the mid-2000s, relations enter a period of stability where they evolve not in reaction to external events, but rather incrementally through sedimentation. Once the relations are institutionalized, a path dependency phenomenon emerges: modalities, principles, and structures stabilize, but areas of state intervention expand between 2006–2022. This period is characterized by increasing decentralization and what we term an administrative shift in the relational dynamics with Indigenous nations. Ultimately, this thesis demonstrates that the evolution of Quebec-Indigenous relations is explained by the interaction of three factors: Indigenous political and legal activism, the evolution of the Canadian constitutional framework, and the shaping presence of nationalism.

Solving complex sustainability problems requires diverse perspectives from different academic disciplines and non-academic actors. However, no generally accepted guidelines exist on how to apply transdisciplinarity or other collaborative approaches in a research process. Therefore, applied research approaches reflect the perspectives and expectations of researchers in terms of collaboration. This thesis aims to analyse how natural scientists view and involve indigenous people and local communities in a collaborative research process. To fulfil this aim, an international natural resource-related project in the Brazilian Amazon was examined as a case study and semi-structured interviews were conducted with natural scientists. The empirical data shows that local communities are directly involved in the project, incorporating their knowledge and opinions. Although the researchers think the collaborative approach is valuable, the majority believe that local community participation and decision-making power should be enhanced. The challenges faced by scientists are the communication of science and the difficulties related to power asymmetries or social, such as cultural differences. Simultaneously, cultural and social exchange can serve as inspiration for new perspectives for scientists if they are open-minded and flexible. The most highlighted benefit is the local knowledge of the communities. Scientists maintain that they cannot conduct research without local communities’ knowledge of the environment and the forest. Therefore, communities should also benefit from the academic knowledge of the scientists and the co-produced knowledge generated through the collaboration. Furthermore, the role and help of community members in research should be acknowledged, enhancing their involvement and authority in decision-making within research.

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