Thesis (M.A.)--State University of New York at Binghamton, Department of Anthropology, 2009. / Includes bibliographical references.

Thesis (Ph. D.)--University of California, San Diego, 2000. / Vita. Includes bibliographical references (leaves 436-469).

Thesis (Ph.D.) - Carleton University, 2006. / Includes bibliographical references (p. 345-359). Also available in electronic format on the Internet.

The following thesis examines the representation of Sámi that reside in the Swedish part of Lapland. Tourism has been a complement to the traditional occupations for many Sámi. However, representations of Sámi in web-marketing may be misleading the tourists in their understanding of the Indigenous people. The aim of the thesis is to examine regional marketing material in Sweden, found online, through a thematic analysis to highlight patterns and themes that are utilized for a competitiveness in the market. The use of language, when referring to Sámi, and adjectives to describe landscape, food, and people were focused upon. Six webpages were analysed, which showed a strong focus of the marketing material on reindeer, languages, handicrafts and food.

This thesis considers the differences in the political relationship between Canada and Indigenous peoples as established in Treaty Six (1876) by Alexander Morris and that of the Indian Act (1876) as driven by David Laird and Electoral Franchise Act (1885) by John A. Macdonald. Through using historical and contemporary sources related to Treaty Six, and House of Commons debates related to the two Acts, this thesis argues that the relationship as established in Canadian policy and conceived of by Canadian politicians of Treaty Six was akin to a “nation-to-nation” relationship, and that the Indian Act and Electoral Franchise Act represent a turning away from this toward a less equitable relationship that placed Canada above Indigenous polities. This thesis also shows that within the Canadian political mainstream there was considerable dissent to this turning away from more equitable relationships, as shown by the continued opposition by politicians less well-known today such as William Paterson. / Graduate / 2019-08-28

Este texto acontece a partir do encontro às formas e forças do mundo andino-indígena equatoriano, em um contexto de emergência institucional da Universidade "Amawtay Wasi". Espécie de testemunho de inquietações e de questões que pedem passagem frente ao desejo de abertura às forças diferenciantes indígenas, à diferença como princípio de produção de outras subjetividades, outras escolhas e modos de viver. Ao acompanhar a constituição da Universidade "Amawtay Wasi" nos encontramos com um espaço de enunciação indígena e de afirmação de suas virtualidades e potências corporais, espaço de produção de um conhecimento aberto e atento aos poderes de criação e transformação do mundo (segundo expressões celebrativas, rituais e xamânicas do mundo andino). Este texto acontece, portanto, em múltiplas conexões às singularidades e aos paradoxos de uma "epistemologia" andina e suas interpelações à subjetividade moral da modernidade ocidental (colocando em evidência as imbricações ontológicas de saber e poder que nela se articula). Através dele, buscamos articular pontes de expressão para as tensões geradas, sejam pelos mecanismos estatais de captura e controle coercitivo da diferença indígena, sejam pelos modos de enunciação (por exemplo, em Sumak Kawsay, interculturalidade e plurinacionalidade), como modos de deslocamento (e resistência) indígena aos códigos e axiomas de transformação do Estado-nação equatoriano, sobretudo no seu principal operador semiótico, a idéia de desenvolvimento. / This work reflects the meeting of form and forces in the Ecuadorian Andean-indigenous world in the context of the institutional rise of the “Amawtay Wasi” University. It represents a number of concerns and issues arising from the opening of the indigenous' differentiating forces, to the difference as a production principle and other subjectivities as well as other choices and lifestyles. On accompanying the foundation of the “Amawtay Wasi” University, we observed a space for the indigenous people enunciation and affirmation of their virtualities and corporal potencies,and a space to produce open knowledge which attends to the power of creation and world transformation (according to the celebrative , ritual and shamanic expressions of the Andean world). This study is therefore connected to the singularities and paradoxes of an Andean “epistemology” and its interpelations to the moral subjectivity of the western modernity (highlighting the ontological imbrications of knowledge and power articulated in it). The aim of this work is to articulate links of expression to the tensions generated either by the State mechanisms of capture and coercive control of the indigenous peoples’ difference or by the enunciation modes (for instance in Sumak Kawsay, interculturalism and plurinationality), such as indigenous peoples’ dislocation methods (and resistance) to codes and transformation axioms of the Ecuadorian nation-State, especially in its main semiotic operator, the idea of development.

The academic community and government agencies are increasingly recognizing how Indigenous knowledge can enrich environmental monitoring and inform adaptation in complex social-ecological systems. Indeed, Indigenous peoples have been monitoring, managing, and adapting to their environments for thousands of years. Despite the impacts of ongoing colonialism, many Indigenous peoples continue to monitor and exert their knowledge and governance systems through ongoing use and relationship with their traditional territories. This Master’s research grew from the Gitga’at First Nation’s Oceans and Lands Department desire to formally include the knowledge and observations of their land and sea users as part of contemporary stewardship initiatives. The primary objective of this research was to provide a framework for an ongoing monitoring system based in the observations and knowledge of Gitga’at harvesters. In order to meet this objective, I asked three main research questions: 1. How has Indigenous knowledge interacted with environmental monitoring initiatives, and what are characteristics of effective and self-sustaining monitoring initiatives that engage Indigenous knowledge?; 2. What methods of Indigenous knowledge documentation and communication are best suited to the needs and objectives of the Gitga’at First Nation?; and 3. How does ongoing use and occupancy of Gitga’at territory inform community-based monitoring? I first conducted a review of the literature on Indigenous knowledge and environmental monitoring to explore the ways in which Indigenous peoples and their knowledges have been engaged in other monitoring initiatives. I found that Indigenous knowledge has been engaged in a number of ways ranging from traditional land-based activities providing holistic social-ecological monitoring indicators, to the employment of Indigenous field technicians for externally-drive monitoring initiatives. Effective projects involved high degrees of community participation or direction; were built on partnerships based on trust and respect for various knowledge systems; used multiple methods to document and communicate Indigenous knowledge; and had institutional links between monitoring and management bodies. To answer my second research question, I followed a participatory case study approach in partnership with Gitga’at co-researchers. We began with informal interviews with 36 knowledge holders to gauge interest in the project and to establish monitoring objectives. These were followed by two community meetings and 12 workshops to design methods for documenting their observations. We then iteratively designed and tested these methods over the course of two traditional harvest seasons. We interviewed 23 participants following the spring 2017 harvest season and 27 after the fall/winter 2017 harvest season. We also conducted 4 semi-structured interviews with department leaders to ensure that the information gathered was meeting the needs of the Gitga’at Oceans and Lands Department, Treaty Negotiators, the Hartley Bay School and the Gitga’at Health Department. Key outcomes are a harvest logbook, and an interview guide to be administered by community researchers following each harvest season. To answer my third research question, I conducted a conceptual framework analysis on the notes and transcripts taken while designing and testing a monitoring program based in the observations and knowledge of Gitga’at land and sea users. An interconnected set of social-ecological concepts and indicators that are monitored by Gitga’at harvesters emerged. The framework I developed based on conversations about Gitga’at monitoring through harvesting activities highlights the importance of maintaining and revitalizing Indigenous knowledge and harvesting practices in order to continue social-ecological monitoring, as well as opportunities for scientific approaches to situate themselves within Indigenous frameworks and priorities. This research provides the Gitga’at First Nation with foundations from which to pursue ongoing documentation of observations and knowledge produced through harvesting activities as a form of social-ecological monitoring. It also serves as a guide for other Indigenous nations that wish to embark on similar initiatives. Amidst discussions of marine and coastal resource co-management in British-Columbia and Indigenous resurgence, this research adds to the literature that re-enforces the importance of Indigenous governance and access to their lands and waters, and the continuation of Indigenous relationships to the land and sea in order to inform social-ecological monitoring for the benefit of all. / Graduate

abstract: The Yavapai-Apache Nation represents one American Indian tribe whose experiences of historical trauma and alternative responses to historical trauma is not fully understood. This study sought to explore the presence of historical trauma among individuals who did not directly experience events of historical trauma, and ways those individuals have dealt with the possible impact of historical trauma. The foundation of this research reflected that pathological outcomes may not be universal responses to historical trauma for a sample of Yavapai-Apache Nation college graduates, as evidenced by their academic success, positive life outcomes, and resilience. The study utilized Indigenous methodologies and conversational and semi-structured interviews with Yavapai-Apache Nation co-researchers and four central themes emerged. The first theme of Family indicated the Yavapai-Apache Nation co-researchers with a strong orientation toward the family. Families provided support and this positive perception of family support provided the encouragement needed to cope with various experiences in their lives, including school, raising their own families, career goals and helping to impart teachings to their own children or youth within the community. The second theme, Identity, indicated the co-researchers experienced the effects of historical trauma through the loss of language, culture and identity and that while losses were ongoing, they acknowledged the necessity of identity re-vitalization. The third theme, Survival, indicated that despite hardships, the co-researchers acknowledge survival as a collective effort and achieved by an individual’s efforts within the group. The co-researchers described their personal understanding of education and success. They also discussed how they contribute to the survival of the Yavapai-Apache Nation. The fourth theme, Intersection, indicated the co-researchers’ stories and experiences in which the themes of family, identity and survival intersected with one another. It was necessary to include this final theme to show respect for the co-researchers’ stories and experiences. Also discussed are the study’s strengths, limitations, and the implications for research with the Yavapai-Apache Nation and research with Indigenous Communities. / Dissertation/Thesis / Doctoral Dissertation Social Work 2018

abstract: This dissertation explores Brain Drain and Brain Circulation phenomena at Taos Pueblo, an Indigenous community located in northern New Mexico, USA. The study examines the push and pull factors that influence the migration of educated Taos Pueblo tribal members. The information contained in this dissertation was derived from a study that was completed from 2016-2017 in Taos Pueblo. It has become evident that Indigenous communities worldwide are currently experiencing massive migration away from reservations, rural, and communities of origin and towards urbanized centers. The research conducted in this dissertation was focused on both patterns and trends and possible distinct reasons for intellectual migration, especially in Indigenous communities. This dissertation is separated into three sections. The first part is a journal article that focused on Taos Pueblo intellectual migration patterns. The article draws from studies literature review, fieldwork methodology, methods, data and findings. The second part is a book chapter that centers on a literature review and theory development. The book chapter includes a discussion on the study findings and contains broad recommendations for addressing brain drain and promoting brain circulation in Taos Pueblo. The third and final section is a Policy Paper is aimed at two audiences, the first is Indigenous Leadership and secondly, college age students who are interested in working with Indigenous Communities. The policy brief provides solutions and recommendations that were gathered from secondary literature and from the data gathered during the various interviews that were conducted during the research period. / Dissertation/Thesis / Doctoral Dissertation Social Justice and Human Rights 2018

Este texto acontece a partir do encontro às formas e forças do mundo andino-indígena equatoriano, em um contexto de emergência institucional da Universidade "Amawtay Wasi". Espécie de testemunho de inquietações e de questões que pedem passagem frente ao desejo de abertura às forças diferenciantes indígenas, à diferença como princípio de produção de outras subjetividades, outras escolhas e modos de viver. Ao acompanhar a constituição da Universidade "Amawtay Wasi" nos encontramos com um espaço de enunciação indígena e de afirmação de suas virtualidades e potências corporais, espaço de produção de um conhecimento aberto e atento aos poderes de criação e transformação do mundo (segundo expressões celebrativas, rituais e xamânicas do mundo andino). Este texto acontece, portanto, em múltiplas conexões às singularidades e aos paradoxos de uma "epistemologia" andina e suas interpelações à subjetividade moral da modernidade ocidental (colocando em evidência as imbricações ontológicas de saber e poder que nela se articula). Através dele, buscamos articular pontes de expressão para as tensões geradas, sejam pelos mecanismos estatais de captura e controle coercitivo da diferença indígena, sejam pelos modos de enunciação (por exemplo, em Sumak Kawsay, interculturalidade e plurinacionalidade), como modos de deslocamento (e resistência) indígena aos códigos e axiomas de transformação do Estado-nação equatoriano, sobretudo no seu principal operador semiótico, a idéia de desenvolvimento. / This work reflects the meeting of form and forces in the Ecuadorian Andean-indigenous world in the context of the institutional rise of the “Amawtay Wasi” University. It represents a number of concerns and issues arising from the opening of the indigenous' differentiating forces, to the difference as a production principle and other subjectivities as well as other choices and lifestyles. On accompanying the foundation of the “Amawtay Wasi” University, we observed a space for the indigenous people enunciation and affirmation of their virtualities and corporal potencies,and a space to produce open knowledge which attends to the power of creation and world transformation (according to the celebrative , ritual and shamanic expressions of the Andean world). This study is therefore connected to the singularities and paradoxes of an Andean “epistemology” and its interpelations to the moral subjectivity of the western modernity (highlighting the ontological imbrications of knowledge and power articulated in it). The aim of this work is to articulate links of expression to the tensions generated either by the State mechanisms of capture and coercive control of the indigenous peoples’ difference or by the enunciation modes (for instance in Sumak Kawsay, interculturalism and plurinationality), such as indigenous peoples’ dislocation methods (and resistance) to codes and transformation axioms of the Ecuadorian nation-State, especially in its main semiotic operator, the idea of development.