Cross-cultural assessment in South Africa has become more prominent since the first democratic elections held in April 1994, and stronger demands for the cultural appropriateness of psychological tests have arisen. The use of psychometric testing, including personality assessment in the workplace, is now strictly controlled by legislation, among others the Constitution of the Republic of South Africa (Act 108 of 1996), the Labour Relations Act (66 of 1995), and the Employment Equity Act (55 of 1998), and the Health Professions Act (56 of 1974). Much controversy has arisen regarding the relevance and applicability of assessment instruments in South Africa. The majority of assessment procedures still make use of imported instruments that are either used in their original or adapted form. Psychological assessment instruments imported from abroad have an insufficient suitability in the multicultural South African context. There are various perspectives regarding the appropriate measurement of personality across cultures. In this research study implicit perspectives of personality, the lexical approach, indigenous psychology and the emic approach were used to determine the personality perspectives of the Tsonga culture in South Africa. The objectives of this study were to investigate how personality is conceptualised in literature, to identify the problems surrounding personality measurement for the South African context, to explore how personality perspectives could be determined and to investigate the personality descriptive terms in the Tsonga language group. A qualitative research design was used to collect the data of this research. A total of 5 502 personality descriptors were obtained through the 1 0-item interview questionnaires. Content analysis was used to analyse, reduce and interpret the data obtained from the participants. The personality descriptors obtained were reduced by removing superfluous words. These personality descriptors were then interpreted and categorised into a total of 109 personality dimensions. These characteristics were categorised into nine clusters, namely Optimism, Agreeableness, Emotional Stability, Narrow-mindedness, Intelligence, Conscientiousness, Aggressiveness, Dominance and Sociability. The following personality dimensions had the highest frequency: Emotional Stability, Caring, Helpful, Hard working, Advising, Generous, Traditional, Aggression, Recreational, Substance use, Religious, Sociable and Loving. Recommendations for future research were made. / Thesis (M.A. (Industrial Psychology))--North-West University, Potchefstroom Campus, 2007.

No description available.

Canadian processes such as the Royal Commission on Aboriginal Peoples, the Truth and Reconciliation Commission of Canada, and Comprehensive Land Claims as well as flashpoint events (Simpson & Ladner, 2010) such as the Kanien’kehaka resistance at Kanehsatà:ke and Kahnawà:ke (the “Oka Crisis”) and more recently, the Idle No More movement, signal to Canadians that something is amiss. What may be less visible to Canadians are the 400 years of colonial oppression experienced and the 400 years of resistance enacted by Indigenous peoples on their lands, which are currently occupied by the state of Canada. It is in the context of historical and ongoing Canadian colonialism: land theft, dispossession, marginalization, and genocide, and in the context of the overwhelming denial of these realities by white settler Canadians that this study occurs. In order to break through settler Canadian denial, and to inspire greater numbers of white settler Canadians to initiate and/or deepen their anti-colonial and/or decolonial understandings and work, this study presents extended life narratives of white settler Canadians who have engaged deeply in anti-colonial and/or decolonial work as a major life focus. In this study, such work is framed as living in Indigenous sovereignty, or living in an awareness that we are on Indigenous lands containing their own protocols, stories, obligations, and opportunities which have been understood and practiced by Indigenous peoples since time immemorial. Inspired by Indigenous and anti-oppressive methodologies, I articulate and utilize an anti-colonial research methodology. I use participatory and narrative methods, which are informed and politicized through words gifted by Indigenous scholars, activists, and Knowledge Keepers. The result is research as a transformative, relational, and decolonizing process. In addition to the extended life narratives, this research yields information regarding connections between social work education, social work practice, and the anti-colonial/decolonial learnings and work of five research subjects who have, or are completing, social work degrees. The dissertation closes with an exploration of what can be learned through the narrative stories, with recommendations for white settler peoples and for social work, and with recommendations for future research. / February 2017

The purpose of this action research study was to improve the education of Indigenous students enrolled at an inner-city urban alternative high school for adolescent mothers and/or mothers-to-be. Seven adult students agreed to participate in this study, as did the English Language Arts teacher who facilitated the critical literacy classroom activities. The study investigated the impact that critical mathematics and critical literacy activities had on developing students’ critical consciousness (Freire, 2000), which is a key component of transformative learning (Mezirow, 1997). The findings indicate that the cumulative effect of the critical curricular activities enacted during this study led to critical consciousness development in students, and thereby contributed to a more transformative learning experience for them. The findings also indicate that action research was integral to changing the mathematics and English Language Arts classroom practices in this study. / February 2017

This dissertation is grounded in stories of how Chickasaw people have restructured and dedicated their lives to ensuring the continuance of Chikashshanompa', their Indigenous heritage language. Building on an earlier study of what motivates Chickasaw people-across generations-to engage in language reclamation, these pages explore how: 1) Chickasaw young adult professionals who have established careers with the Chickasaw Nation Department of Language have made language reclamation their life's pursuit; 2) Chickasaw citizens-at-large, who reside outside of the Chickasaw Nation, engage in language reclamation, and 3) the study of Chikashshanompa' in school has impacted Chickasaw high school and university students' conceptualizations of their personal and social identities. Together, the perspectives of these groups of language learners comprise a case study of Chickasaw people's resilient and tireless efforts to ensure that Chikashshanompa' ilanompohóli bí­yyi'ka'chi¹ [we will always speak the Chickasaw language]. As a Chickasaw person and language learner myself, I worked from culturally-grounded research methodology which embraced my cultural identity and personal relationships with other Chickasaws involved in language reclamation. One key feature of this methodology was my reconstruction of in-depth, phenomenological interviews as participant profiles-or stories-as a means to present and analyze data. Individually, these stories tell of the nuanced and diverse experiences of Chickasaw language learners representing distinct generational categories and demographics. Collectively, they reflect three key themes enabling the vitality and efficacy of Chickasaw language reclamation: 1) a raised critical Chickasaw consciousness, 2) the conception of Chikashshanompa' as cultural practice, and 3) the (re)valuing of language learners.

While few people would say that Canada has done a good job of housing its poor citizens, this discussion goes beyond problems of housing the poor. In this dissertation I draw from government records to uncover how, between the 1930s and 1990s, the Indian Department created and oversaw a failed housing system on reserves across the country - one decision at a time. While housing is usually seen to be a result of poverty I argue that during this time the practices and policies of the Indian Department were active participants in making Indigenous people and First Nations communities poor. As a consequence of the persistent housing crisis on reserves in Canada Indigenous people suffered not only from living in substandard dwellings but also from the indignity and shame that comes from the association Canadians have made between the poor conditions of on-reserve housing and the personal characteristics of its occupants. What most people do not know is how it is that on-reserve housing remained in crisis for so long. On-reserve housing is something we have done not something we have studied. While federal government reports have charted the number of houses on reserves and their physical condition, no one has examined the history of government programs or how they were delivered until now. Recognizing that my study was not designed to recommend solutions, but believing that we cannot fix a problem until we know it, I am convinced that this dissertation provides the background information future academics will need to tell a different story about housing on reserves. And with a different story we will be better prepared to make fundamental changes needed to the way housing is delivered on reserves. / Graduate

Fox Lake Cree Nation (FLCN) is a First Nation community located in northern Manitoba, with approximately 1100 community members, of which approximately 500 reside in the traditional territory. FLCN has been highly affected by the development of five dams within their traditional territory, and have participated in the Clean Environment Commission hearings to share the impacts of that development. The FLCN youth have a unique perspective and experience with development. Youth are impacted by past hydroelectric development projects, and will continue to be affected in the future. In addition to looking at impacts and mitigation strategies, FLCN youth are looking to business and training opportunities that still align with their core values and Cree worldview. Knowledge transmission from Elders to youth is an important factor in moving forward for FLCN youth. Understanding how these experiences and perspectives affect and influence youth in FLCN is important to creating a future that benefits the youth of Fox Lake Cree Nation. / May 2017

Barriers like financial constraints and travel logistics prevent Indigenous people from accessing their cultural heritage objects held by national, state, and local institutions. This can be overcome using photogrammetry to create 3D models of cultural heritage objects and housing them in virtual museums accessible via Internet-capable devices. This pilot project, working with the White Earth Band of Ojibwe on the White Earth Reservation in Minnesota, followed appropriate museology and communities of practice approaches to meet the concerns, desires, and budget of the tribal members to provide them unfettered access to cultural heritage objects. Because this approach presents cultural objects as 3D models, which can be 'manipulated' as if physically held, it offers visitors more meaningful engagement than they would have with single-dimension, restricted access museum displays. This project focusing on ten cultural heritage objects serves as a foundation on which similar digital museum projects initiated by Indigenous communities can build. / May 2017

In 1917, Henry Billiot sued the Terrebonne Parish School Board because his children, who identified as Houma Indian, were denied access to a local white school. The resulting case, Henry Billiot v. Terrebonne Parish School Board, shaped the way in which the community of Terrebonne Parish categorized the race of not only the Billiot family but also the Houma tribe over the course of fifty years. Through the use of Jim Crow legislation, the white community legally refused to consider the Houma tribe as American Indian, and instead chose the derogatory term Sabine as the racial classification of this indigenous group, which detrimentally impacted the United Houma Nation’s fight for federal recognition as an American Indian tribe.

This paper is a study of folklore in literature; specifically, it is the study of the folklore in the poetry of Leslie Marmon Silko, a Laguna Pueblo women, and a half-breed. Her family situation, its place in the community, and its oral tradition are briefly noted, and the basic works of folklore in literature scholars are cited; therefore, the groundwork is established on which to examine the specific elements of folklore in the poems from Silko’s books, Laguna Woman and Ceremony. Taking a Jungian approach to the archetypes in these poems, three subsequent chapters deal with three separate item of folklore: the Coyote figure, the Indian migration legend, and witchery. In the chapter on Coyote it is noted that he is a cultural expression as well as a political symbol of rebellion, and, on a deeper, psychological level, he represents the anarchist in the human psyche. The chapter on the sea journey on the sea journey explores the legend of Indians crossing the Pacific ocean from Asia to America as it relates to the Jungian notion of “individuation.” Here the poet’s personal psychological needs are discussed, for example, her need to relate to the racial origins of her Indian half. Finally, with the chapter on the witches, the paper reveals that Silko uses folklore to satisfy her need for an Indian identity, as opposed to that of a half-breed or a white. The witches creation of the white race in a contest of evil indicates Silko’s rejection of that part of her which is non-Indian, casting the white race in the role of the Jungian “shadow figure.” In concluding the paper notes the need for seeing the psychological implications of folklore. It is stated that folklore in Silko’s poetry functions on a cultural, political, and psychological level in that it is the tool by which she tries to build her identity as an Indian.