Long-term human habitation introduces morphological and chemical changes to soil as a result of cultural, economic, and stewardship practices. These cultural soils, or Anthrosols, are recognized globally. On the Northwest Coast of North America, Indigenous marine and terrestrial land stewardship practices are recognized on present-day landscapes. Increased awareness of these stewardship practices is informed by Indigenous knowledge, ecological legacies, ethnographic studies, and archaeological evidence. This research was undertaken to better understand how lək̓ʷəŋən (Straits Salish) stewardship of a cultural landscape affected the development of soil across a village-garden gradient. On Vancouver Island, British Columbia, Indigenous cultivation of culturally important root foods was interrupted by colonization and its pervasive effects, so an additional research aim was to investigate how cultural soils remain after being disconnected from traditional stewardship. There is a growing global understanding that Indigenous management of ecosystems plays a key role in ecological health. At the regional scale, Songhees First Nation are interested in learning about their soils to inform future restoration efforts and connect youth with their land and culture. The lək̓ʷəŋən Ethnoecology and Archaeology Project (LEAP) is a collaborative research project with the Songhees First Nation to learn more about the physical remains of lək̓ʷəŋən stewardship: soils are a key part of the project. Community knowledge, ethnographic sources, and ecological legacies informed the archaeological excavation and soil sampling in this research. Archaeological excavation was utilized to understand the pedologic and archaeological setting of the site. Soil samples were analyzed for physical and chemical properties to see if a statistical difference between on and off-site samples could be detected. Data from the archaeological excavation were recorded and interpreted. A gradient of influence does exist across the village-garden; the village has a strong physical and chemical signature that can be seen through archaeological excavation, macroscopic remains in the soil, and elevated levels of phosphorous, calcium, and soil pH. Results from the garden are less clear, previous ecological studies and archaeological surveys show evidence of lək̓ʷəŋən stewardship—culturally important plant species and burial cairns are present. However, within the soil, the macroscopic remains and soil chemistry signatures are not as strong as the village which indicates that the health of lək̓ʷəŋən gardens facilitates their continued ecological functioning which ultimately may obscure earlier soil signatures of stewardship. Archaeological investigation alone does not always show the full scope of Indigenous terrestrial management practices. Incorporating present-day community knowledge, ecological legacies of plant cultivation, and utilizing soil chemical data are important to understanding the interconnections between people and their environments across cultural landscapes. Current work on the ecological legacies of plant cultivation can be assisted by investigating the soil as a site that also undergoes co-development with Indigenous stewardship. / Graduate

Thesis (MPH.) -- University of Limpopo, 2022 / Background: Substances abuse is affecting many young people in rural communities of Limpopo Province. There are no effective measures to combat substance abuse. Therefore, there is a need to strengthen substance abuse prevention and treatment services through the integration of indigenous health care practices. The Indigenous Health Practitioners Act No.22 of 2007 permits IHPs to provide prevention and treatment services to combat substance abuse. However, there is a lack of literature on the roles of IHPs in combating substance abuse. This paucity of literature necessitates the need to explore the perceived roles of IHPs in combating substance abuse. Objectives: The study aimed at exploring the perceived roles of IHPs in combating substance abuse at Mohodi Ga-Manthata in Limpopo Province. Method: A qualitative research approach using a case study design was conducted among IHPs of RDHA at Mohodi Ga-Manthata in Molemole Local Municipality of Limpopo Province. The purposive sampling technique was used in order to select IHPs that serve the aims of the study best to ensure that data saturation was reached. Data was collected through semi-structured one-to-one interviews with selected IHPs. Braun and Clarke’s six-phase framework for doing a thematic analysis was used to analyse data. An independent coder confirmed the findings. Results: The study findings revealed that IHPs perform demand reduction activities such as conducting awareness campaigns and involving young people in sporting and behavioural sessions for prevention of substance abuse. Furthermore, the findings show that IHPs perform harm reduction activities such as assessment and diagnosis, in-patient rehabilitation, counselling, diet therapy and prescription of indigenous medicines for treatment of substance abuse. Conclusion: The Indigenous Health Practitioners Act No.22 of 2007 permits IHPs to provide prevention and treatment services to combat substance abuse. The current study shows that IHPs have a significant role in demand reduction, harm reduction and supply reduction of substance abuse in rural communities. Therefore, there is a need for the Departments of Health and Department of Social Development to develop strategies to effectively train and integrate IHPs into the health system to ensure the provision of quality substance abuse continuum of care services and the strengthening of the health system.

The creation of universidades interculturales (intercultural universities, UIs) in Mexico at the start of the 21st century was not only a policy response to the need for more accessible higher education for historically underrepresented students, but also to the call for more culturally and linguistically relevant education and development made by the Indigenous rights movement. However, because of the history of colonialism in Latin America and the use of state schooling to assimilate citizens into a homogenous Mexican nation, the goal of supporting cultural and linguistic diversity through public education presents tensions and contradictions. For some, UIs promise the possibility of revalorizing subaltern knowledges, promoting Indigenous activism, and protecting the human and cultural rights enshrined in international and national law. For others, they represent a continuation of top-down polices dominated by policymakers who are not intimately familiar with Indigenous experiences and goals. More research is needed at the level of implementation, where teachers and students make meaning out of policy, to clarify whether and how intercultural higher education models can accomplish the various possibilities they are ascribed in theory. Research on programs to support Indigenous linguistic and cultural maintenance must attend to the colonial histories undergirding the material and social realities of the communities they are meant serve. As such, this case study used a decolonial lens and ethnographic methods, including interviews, classroom observations, and accompaniment of participants in their daily lives, to investigate how professors, students, and local community members were enacting an intercultural higher education at the Universidad Veracruzana Intercultural-Huasteca (La UVI-H), an intercultural university campus created in 2005 as part of an intercultural subsystem of the larger and autonomous state University of Veracruz. The purpose of this study was to critically examine the teaching and learning taking place in and through La UVI-H to find out whether and how participation in intercultural higher education was influencing youths’ beliefs and perspectives about local languages, knowledges, and their views of the meaning(s) and purpose(s) of the bachelor’s degree it enabled them to pursue. Findings showed that most students initially enrolled at La UVI-H because it was their only accessible higher education option. Yet over time, they found ways to appropriate aspects of their intercultural education, often coming to revalue the cultural and linguistic practices of their local communities, even if they did not plan to or end up staying in them upon graduation, as the UI model expects. A central role of professors at La UVI-H beyond formal language teaching was creating space for students to question the colonial logics of education and development that surrounded them in larger society, including those they had internalized before arriving at university. Community leaders and members in the nearby towns were key to this pedagogical process, sharing their ways of life with UVI-H students through participation in their action research projects, thereby reengaging the cross-generational transmission of knowledge. Finally, students benefited not only from local community-linked interactions but also from interactions with regional and international networks and actors that being a part of the larger UV system afforded them. Together UVI-H professors, students, and local and international community members were enacting intercultural education in decolonial ways that recognized Indigenous languages and ways of living as resources that can and should be used to inform knowledge production and the creation of more desirable and self-determined futures.

The purpose of this study was to determine whether indigenous and modern policing can coexist in Ethiopia. The two case studies dealt with in this research indicate that customary administration which is based on indigenous customary law governs the lives of most communities in Ethiopia. Most of the civil and criminal cases are resolved through these mechanisms, although there are always operational tensions due to some contradictions between the modern and indigenous policing systems when crime is committed in indigenous areas. This is mainly because the modern police system wants to impose its way of resolving crime while the indigenous police system want crime to be solved in the traditional/indigenous manner that have been practiced for centuries. These fundamental differences have created two parallel institutions which are both rooted in providing safety and security to the community. The research also reveals that modern policing in Ethiopia can benefit tremendously from well researched experiences and practices of indigenous policing. This does not imply that indigenous policing system is democratic and all the experiences could be relevant to modern policing, but it simply means that the identification and the sharing of best practices from both sides could lead to mutual benefits of these systems. In its conclusion the research shows that Ethiopia has the potential to develop a unique policing system that reflects its distinctive cultural heritage and that meets the needs of its people. This potential is more likely to be actualized if the country preserves and incorporate the best practices of both these systems and use them as integral part of the Ethiopian modern policing. / Police Practice / D .Litt. et Phil. (Police Science)

Ending colonialism requires the revitalization of not only indigenous systems of law, but also the indigenous legalities of which they form part. This means that Canada’s unique form of liberal constitutionalism cannot serve as the constitutional framework within which indigenous law is revitalized. Rather, we shall have to advert to the fact that indigenous law was and is generated by unique indigenous legal processes and institutions, which find their authorization in unique indigenous constitutional orders, which are in turn legitimated by indigenous peoples’ unique and varied creation stories. Through the gifts of diverse Anishinaabe writers and orators, and through work with my circle of elders, with aadizookaanan, in community, and on the land, I present one view of Anishinaabe legality. I give special emphasis to its earth-centric ‘rooted’ form of constitutionalism, which is characterized by mutual aid and its correlate structure, kinship. In the second half, I examine the problem of colonial violence in contemporary indigenous-settler relationships. I identify two principles necessary for indigenous-settler reconciliation and I consider how commonly proposed models of indigenous-settler relationship fare against them. I conclude that one vision of treaty, treaty mutualism—which is a form of rooted constitutionalism—is non-violent to indigenous peoples, settler peoples and to the earth. Finally, I consider counter-arguments on themes of fundamentalism, power, and misreading. / Graduate

The purpose of this study was to determine whether indigenous and modern policing can coexist in Ethiopia. The two case studies dealt with in this research indicate that customary administration which is based on indigenous customary law governs the lives of most communities in Ethiopia. Most of the civil and criminal cases are resolved through these mechanisms, although there are always operational tensions due to some contradictions between the modern and indigenous policing systems when crime is committed in indigenous areas. This is mainly because the modern police system wants to impose its way of resolving crime while the indigenous police system want crime to be solved in the traditional/indigenous manner that have been practiced for centuries. These fundamental differences have created two parallel institutions which are both rooted in providing safety and security to the community. The research also reveals that modern policing in Ethiopia can benefit tremendously from well researched experiences and practices of indigenous policing. This does not imply that indigenous policing system is democratic and all the experiences could be relevant to modern policing, but it simply means that the identification and the sharing of best practices from both sides could lead to mutual benefits of these systems. In its conclusion the research shows that Ethiopia has the potential to develop a unique policing system that reflects its distinctive cultural heritage and that meets the needs of its people. This potential is more likely to be actualized if the country preserves and incorporate the best practices of both these systems and use them as integral part of the Ethiopian modern policing. / Police Practice / D .Litt. et Phil. (Police Science)

Doctorat en Sciences politiques et sociales / info:eu-repo/semantics/nonPublished

Much of the scholarly literature on Indigenous media relations frames Indigenous peoples as passive players in the mainstream media, and focuses on negative elements such as stereotypes. This thesis challenges this view, finding that Indigenous peoples in Canada actively and strategically engage with mainstream and social media as they forward their social and political agendas. This thesis provides an analysis of the counter-colonial narrative in Canada by offering a new perspective on Indigenous media relations, focusing as a case on the Idle No More movement. Emphasizing three dimensions of communication--the mainstream print media, social media, and individuals involved in Indigenous media relations--I examine the ways in which Indigenous agency and empowerment have the potential to change discourses in the media. As sources of insight I draw on a discourse analysis of mainstream news media, a qualitative analysis of social media and on interviews with those who have significant experience in Indigenous media relations. Interviews with prominent media personalities and individuals involved in media relations (including CBC’s Duncan McCue and Janet Rogers; Four Host Nations CEO Tewanee Joseph, and others) illustrate the novel and impactful ways indigenous peoples in Canada are actively and strategically shaping the mainstream media. These representations create a more complex picture of Indigenous peoples as they counter the stereotyped or victimized media narratives within which Indigenous peoples have historically been placed. / Graduate / 0327 / 0708 / 0391 / tiahiltz@uvic.ca

Documented value of indigenous knowledge (IK) in the lives of communities raises the need to facilitate its accessibility. Public libraries in South Africa can play an important role in facilitating access to this knowledge by integrating it into their services. Apart from positively contributing to the quality of lives of indigenous communities, integration of IK would result in the provision of inclusive and transformed library services. The purpose of this study was to explore how public libraries in South Africa may integrate IK into their services. Located within the critical theory paradigm, a qualitative multiple-case study was conducted among four purposefully selected provincial library services in South Africa. Directors of the selected provincial library services were interviewed. Collection development policies of the selected libraries were also analysed to determine the extent of their alignment with the provision of IK. Atlas.ti. was used to analyse data thematically. Findings revealed that libraries have not integrated IK into their services. Furthermore, collection development policies were not aligned to the provision of IK. Factors contributing to non-integration of IK in public libraries included the perception that librarians did not seem to regard IK as within their purview but rather an aspect for archival institutions. Non- alignment of policies to IK integration, content that is not accessible to indigenous communities and dwindling funding for library services provision also emerged as contributory factors. It was concluded that the hegemony of western knowledge continued to marginalise IK, possibly contributing to its non-integration. A framework based on principles of community involvement, inclusivity, access and transformation was recommended for integrating IK into services of public libraries. It was recommended that public librarians, as stakeholders in the transformation of library services need to engage in the IK discourse in order to enhance their ability to provide inclusive services. The importance of involving communities in defining IK according to their contexts to enable meaningful integration into library services was highlighted. A need to expand the study to other provinces in South Africa to determine librarians’ understanding and views regarding integration of IK was identified. / Information Science / D. Litt. et Phil. (Information Science)

Employing decolonized, Indigenous research methods, the author considers Métis Beadwork Practice through the analytical lens of Therapeutic Jurisprudence and establishes the practice as a holistic Indigenous Legal Pedagogy for knowledge creation and mobilization in legal education. The author agrees with Drs. Friedland and Napoleon who suggest that a significant challenge in and to Indigenous legal research is that such research occupies a space of “deep absence,” with the starting line moved back as a consequence of colonialism. Building on the work of Dr. Shawn Wilson, the author espouses an Indigenous Research Paradigm which requires a prioritization of the relationship to the ideas and making space for non-linear logic systems and Indigenous ways of knowing in scholarly research. In her work, the author prioritizes synthesis over deconstruction on the belief that deconstructing relationships to ideas for the purpose of analyzing them would have the effect of damaging the cognitive and emotional relationships developed through the research ceremony. While the work embodies the four essential elements of autoethnography, the author argues that the work of Indigenous scholars speaking in their own voices is sui generis in nature. She argues that Indigenous scholars who employ storytelling and other culturally-relevant knowledge mobilization practices are engaging a distinct Indigenous Research Method. This work ultimately progresses in a non-linear fashion and incorporates extra-intellectual knowledge including poetry, music, and photography. The use of multiple fonts and other formatting devices including right justification are used to underline shifts in voice and perspective throughout the work. These pedagogical choices valourize the ways of knowing of Indigenous women and honour the author’s Métis worldview, including her understanding that all things are interrelated. The author examines, and ultimately eschews, notions of neutral objectivity in research as colonial constructs that undermine Indigenous Knowledge Systems and contribute to the ongoing colonization of Indigenous peoples in post-secondary education. Following an introduction to the legal and social history of Forced Assimilative Education of Indigenous Peoples in Canada, the author reviews recent research into ongoing colonialism, racism, and ethno-stress experienced by Indigenous Learners in post-secondary education. The ii author subsequently explores the specific concern of the subjugation and erasure of Indigenous women’s knowledge in academia. She conducts a review of existing literature in the sphere of Feminist Legal Theory, examining and ultimately rejecting intersectionality and conceptualizations of sisterhood as possible remedies to discrimination faced by Indigenous women legal scholars. She argues that the lived experience of Indigenous women is situated not at an intersection, but rather in the centre of a colonialism collision. As a consequence, the author argues that existing Feminist Legal Theory does not create adequate space for Indigenous difference, experiences, or worldviews. Offering insight into legal education, legal ethics, and professionalization processes, the author also explores questions of lived experience of Indigenous lawyers beyond the legal academy. She argues that learning the language of law is but the first element in a complex professionalization process that engages structures of patriarchal hierarchy in addition to the other forces, including colonialism and racism, that shape the legal profession. She further argues that, for Indigenous peoples, learning to speak the linear, official language of legal education represents a collision of even more complex systems of dominance, with the regulated approach to learning and problem-solving standing in direct opposition to Indigenous ways of knowing. Consequently, Indigenous law Learners frequently experience an intellectual rupture when engaging in the professional assimilation process. The author offers an overview of Calls to Action 27, 28, 42, and 50 of the Truth and Reconciliation Commission of Canada and an introductory environmental scan of ongoing efforts to decolonize and indigenize law schools including land-based learning and the development of Indigenous Course Requirements (ICRs). The author subsequently considers the process of decolonizing the legal academy through the analytical lenses of Therapeutic Jurisprudence and Therapeutic Jurisprudence+. She ultimately positions the act of decolonizing legal education as an act grounded in decolonial love with the potential for healing individuals and communities struggling with ongoing colonialism and racism in the academy. Building on the work of the late Professor Patricia Monture-Angus and contemporary Indigenous legal scholars including Drs. Tracey Lindberg, Darcy Lindberg, Val Napoleon, and John Burrows, the author considers possibilities for reimaging legal education through the development and use of Indigenous Legal Pedagogies. The author argues that Beadwork Practice holds a distinctive language of possibility as an Indigenous Legal Pedagogical practice as a result of deeply entrenched links between beads and law. The author explores the social and legal history of beads as a tool for legal knowledge production and mobilization in the context of wampum belts and beyond, including the use of Métis beadwork as a mnemonic device to facilitate intergenerational knowledge transfer of stories and songs that carry law. Further, she examines colonial law and policy that served to undermine the legal value of beads, and canvases emerging trends in the revitalization of community beadwork practice. Finally, the author positions Beadwork Practice as a holistic Indigenous Legal Pedagogy to support not only the revitalization of Indigenous Legal Orders and the development of cross-cultural competency as required under Calls to Action 27 and 28, but also therapeutic objectives of individual and community healing.