Please read the abstract in the front section of this document / Dissertation (M Inst Agrar (Food Processing))--University of Pretoria, 2007. / Food Science / unrestricted

Over the course of history, and to this day, Indigenous peoples around the world have used their traditional knowledge to prepare for, cope with, and survive disasters (Hasan, 2016). For Indigenous communities, this locally bound knowledge is acquired from intergenerational experience, study, sharing and observation, and as such, it becomes a critical component in the development of a strategy for disaster resilience (Chakrabarti, 2009; Resture, 2009; Rotarangi and Russell, 2009; Trosper, 2003). The purpose of this dissertation is to work with the Nuu-chah-nulth First Nation, which consists of several Indigenous communities on the west coast of Vancouver Island, British Columbia, Canada to understand Nuu-chah-nulth knowledge and strategies for disaster resilience, and how they can inform a shift in cultural understanding within the field of practice of emergency management. Given the exploratory nature of this research project, a descriptive approach is used based upon Indigenous methodologies and the methodologies of narrative analysis to explore: a Nuu-chah-nulth way of knowing that informs disaster resilience as well as the impacts of colonialism on the disaster resilience of the Nuu-chah-nulth people. From oral histories to traditional governance, and to the impacts of colonialism, the findings of this research describe the ways that a Nuu-chah-nulth way of knowing informs and reflects their own capacities towards disaster resilience. Ultimately, this dissertation supports a call to action for emergency management practitioners to embrace an Indigenous approach to emergency management when working with First Nation communities. By advocating for the inclusion and the importance of bringing an Indigenous worldview into the lexicon of emergency management practices and the dialogue on disaster resilience, this research supports the Nuu-chah-nulth First Nation recognizing that their own knowledge is a powerful tool for supporting and enhancing their communities’ resilience to disaster. / Graduate

Understood sociologically, denial is best conceptualized as a social practice. As a phenomenon, social denial refers to patterned behaviour where actors both know and do not-know about uncomfortable truths (Cohen, 2001). Put simply, social denial is a socially reproduced blindness in the face of traumatic events and processes. In opposition to social denial is a different social practice, bearing witness. Bearing witness is engaged when society’s actors give voice to those who would otherwise be silent. Drawing on theoretical frameworks from Stanley Cohen’s work States of Denial and Fujiko Kurasawa’s work Global Justice, this thesis aims to critically reflect and explore the registers and mechanisms of both social denial and bearing witness. The exploration of social denial is sociologically relevant, and generally important, as a means for understanding the role it plays in society, and to further understanding what social denial is and how it works. The better actors understand an issue the more capable they are of addressing it. This thesis conducts a media frame analysis of selected published articles from the National Post and the Globe and Mail that speak to the issue of MMIWG. This analysis reveals social denial through the frames “culpable victim”, “poster child”, and “the extra”; and bearing witness through the frame of the “honourable victim”. The analysis and research of this thesis reveal how social denial covers up the relevance of colonialism with respect to MMIWG. Furthermore, it suggests that social denial acts to both camouflage the gritty details underlying MMIWG and erase the identities of MMIWG.

This thesis argues that the Ned'u'ten, an indigenous people, have the right to decolonize and self-determine their political and legal status at the international level. The Ned'u'ten are currently negotiating a new relationship with Canada and are considering various treaty models to achieve this goal. This thesis advocates principles for a peace treaty model that accomplishes both Ned'u'ten decolonization and self-determination. The first chapter of this thesis demonstrates that indigenous perspectives in legal culture are diverse and not homogeneous. My Ned'u'ten perspective on treaty-making contributes to these perspectives. The second chapter challenges the legitimacy of the Canadian state, over Ned'u'ten subjects and territories. This is accomplished through the rejection of dispossession doctrines that Canada has used to justify colonial and oppressive practices against the Ned'u'ten. Decolonization principles are prescribed in this chapter. The third chapter takes a historical view of the right to self-determination and shows how state practice, indigenous peoples' participation, and international scholars have attempted to articulate the scope and content of this right in the contemporary context of indigenous self-determination. A Ned'u'ten self-determination framework is proposed based on indigenous formulations of the right to self-determination. Self-determination principles are also prescribed in this chapter. The final chapter compares two cases where indigenous peoples in Canada are attempting to create a new relationship with the state: the James Bay Cree and "First Nations" in the British Columbia Treaty Commission Process. This comparison will show that the degree of participation that indigenous peoples have in implementing their rights to self-determination, will determine the parameters of any new relationship that indigenous peoples create with the state. Negotiating principles are prescribed for a Ned'u'ten-Canada relationship as well as a peace treaty process to accomplish this goal. It is my thesis that the Ned'u'ten and Canada can achieve a peaceful and balanced relationship through the peace treaty model I propose. / Law, Peter A. Allard School of / Graduate

Orientador: Maria Beatriz Rocha Ferreira / Tese (doutorado) - Universidade Estadual de Campinas, Faculdade de Educação Física / Made available in DSpace on 2018-08-22T06:48:07Z (GMT). No. of bitstreams: 1 Gruppi_DeoclecioRocco_D.pdf: 2920747 bytes, checksum: 49e2a2b0c14e7a99e0c69b22fe7b3705 (MD5) Previous issue date: 2013 / Resumo: O objetivo desta pesquisa é o estudo das figurações e relações de poder imbricadas nos Jogos dos Povos Indígenas (JPIs). E os objetivos específicos da pesquisa são: Identificar e analisar as instituições que constituem os Jogos dos Povos Indígenas; registrar a história de vida dos organizadores: Carlos Justino Terena e Mariano Marcos Terena, idealizadores dos Jogos dos Povos Indígenas; relacionar a influência dos Jogos Escolares Brasileiros na história de vida dos idealizadores dos Jogos dos Povos Indígenas; compreender as relações entre os idealizadores dos JPIs e o Ministério do Esporte; analisar as práticas corporais nos Jogos dos Povos Indígenas no viés das teorias de Norbert Elias, e Pierre Parlebás. Os Jogos dos Povos Indígenas em suas edições têm demonstrado aspectos que os tornam um evento relevante para a sociedade brasileira, como a representação de novas formas de jogar e celebrar. Esses Jogos têm como característica principal a celebração, o encontro, o conhecimento de outros povos e o reencontro com outros, fazendo com que sejam reconhecidos por suas diversidades culturais. As primeiras participações de jovens indígenas nos Jogos Escolares Brasileiros foi um momento significativo para os irmãos Carlos Justino Terena e Mariano Marcos Terena que almejavam a presença indígena nessa competição. A primeira participação indígena nos Jogos Escolares Brasileiros partiu da iniciativa de se levar um arqueiro para distinguir, ou seja, uma outra maneira de demonstrar suas práticas corporais. E é a partir daí que se começa a desenvolver propostas para os Jogos dos Povos Indígenas. A metodologia utilizada neste trabalho é qualitativa. As fontes selecionadas foram obtidas na legislação, em documentos oficiais e no acervo de banco de dados e imagens intitulado "Jogo, Celebração, Memória e Identidade: Reconstrução da Trajetória de Criação, Implementação e Difusão dos Jogos dos Povos Indígenas no Brasil (1996-2009)", que contêm a memória sobre os jogos dos povos indígenas. Esta pesquisa leva em conta a interdisciplinaridade, apoiando-se no conhecimento da Sociologia, Antropologia, Educação Física e História. O presente trabalho está centralizado principalmente nas ações do Comitê Intertribal Ciência e Memória Indígena e o Ministério do Esporte, por serem os principais protagonistas e estabelecerem relações conjuntas e muito próximas na realização dos Jogos dos Povos Indígenas. Para análise de dados e interpretação das fontes foram justapostos documentos, relacionando texto e contexto. Nos Jogos dos Povos Indígenas e nos Jogos Escolares Brasileiros podemos encontrar alguns aspectos comuns, no que diz respeito à organização e fórum de debates, organizações esportivas têm o mesmo formato, como toda forma de competição. Por outro lado nos Jogos dos Povos Indígenas a filosofia é diferente dos Jogos Escolares Brasileiros. As relações do Comitê Intertribal e Ministério do Esporte referente aos Jogos dos Povos Indígenas perpassam pela lógica na organização de um evento esportivo e pelas relações interpessoais. Vale lembrar que os Jogos dos Povos Indígenas propiciaram relações intersetoriais do Ministério do Esporte com outros Ministérios. Nas relações entre os organizadores indígenas e os representantes do Ministério do Esporte há encontros/desencontros nas ações da coordenação dos Jogos dos Povos Indígenas / Abstract: The purpose of this research is the study of figurations and power relationship imbricated in the indigenous peoples games. The specific purposes of this research are: to identify and to analyze the Institutions that constitute the native people games; to register the history of life of the organizers: Carlos Justino Terena and Mariano Marcos Terena, idealizers of the indigenous peoples games; to relate the influency of the Brazilian School Games in the history of life of the idealizers of the native people games; to comprehend the relations between the idealizers of the native people games and the Sport Ministry; to analyze the corporal practices in the native people games in the bias of the theories from Norbert Elias and Pierre Parlebás. The games from native people in their latest edition have shown some aspects which have become a relevant event for the Brazilian society like the representation of new ways of playing and celebrating. These games have as main feature the celebration, the meeting, the knowledge of other people and meeting with the others, so that they can be recognized by their cultural diversity. The first participation of the native young in the Brazilian School Games was a significant moment to the brothers Carlos Justino Terena and Mariano Marcos Terena who aimed the presence of native people in this competition. The first native participation in the Brazilian School Games was from the initiative to take a bowman to distinguish, that is, another way to demonstrate their corporal practices. And from this point on it starts to develop proposals for the indigenous peoples games. The used methodology in this research is qualitative. The selected sources were obtained from the law, in official documents and in the collection of the database and images entitled "Game, Celebration, Memory and Identity: Reconstruction of the creation line, implementation and diffusion of the indigenous peoples games. This research allows the interdisciplinary, through the support of the Sociology, Anthropology, Physical Education and History. This research is centralized mainly in the actions of the "Comitê Intertribal Ciência" and "Memória Indígena" and the Sport Ministry, because they are the protagonists and to establish combined relations and closer to performing the native people games. To data analyses and sources interpretations were juxtaposed documents, relation text and context. In the native people games and in the Brazilian scholar games we can find some common aspects regarding the organization and forum of debates, sportsmanship organization with the same format, as all competition way. By other side, in the native people games, the philosophy is different from the Brazilian Scholar Games. The relations in the "Comitê Intertribal" and Sports Ministry regarding the Brazilian people games pass by the logic of the organization of a sportive event and throughout personal relation. It is worth remembering that the native people games propitiated intersectional relations from the Sport Ministry with other ministries. In the relations between the native people and the Sport Ministry representatives there are ups and downs in the actions of the coordination of the native people games / Doutorado / Educação Fisica e Sociedade / Doutor em Educação Física

Orientador: Amnéris Angela Maroni / Tese (doutorado) - Universidade Estadual de Campinas, Instituto de Filosofia e Ciências Humanas / Made available in DSpace on 2018-08-26T22:59:22Z (GMT). No. of bitstreams: 1 LoraLeon_MagdaPatricia_D.pdf: 2142782 bytes, checksum: 7591bec0407574f1c9f072d08b01ac95 (MD5) Previous issue date: 2014 / Resumo: A presente tese assume o desafio de desvendar o potencial enunciativo assim como do pensamento enunciado nas formas de comunicação produzidas nas três últimas décadas pelos povos indígenas Kogui, Wiwa, Arhuaco e Kankuamo da Serra Nevada de Santa Marta, Colômbia. Para isso, a pesquisa realiza uma observação sistemática (etnografia) dos artefatos comunicativos indígenas e das filosofias, conhecimentos e sensibilidades mobilizadas pelos seus enunciados que nos espaços de relação com a sociedade majoritária vêm reconfigurando, pluralizando e tensionando cosmopoliticamente as noções modernas de humano, humanidade, natureza, território, conhecimento e direitos humanos. A pesquisa identifica neste processo que chamo de comunicação "reversa" o modo como essas formas de expressão veiculam categorias, universos conceituais e de significação, configurando dessa maneira um lugar de enunciação político, epistêmico e ético. A partir dos conceitos costurados nas escritas produzidas nesse lugar de enunciação, a tese visa explorar o potencial do pensamento serrano enquanto alternativa ética para se (re)pensar a compreensão ocidental e antropocêntrica sobre o sentido do humano e de humanidade / Abstract: This thesis takes on the challenge of unraveling the enunciative potential and enunciated thought in the forms of communication produced in the last three decades by the Kogui, Wiwa, Arhuaco, Kankuamo indigenous peoples of the Sierra Nevada de Santa Marta in Colombia. The research provides a systematic observation (ethnography) of the indigenous communicative artifacts and the philosophies, knowledge and sensibilities mobilized by their statements. I argue that such communicative artifacts in the spaces of relationship with the majority society has cosmopolitically reconfigured, pluralized and tensioned modern notions such as human, humanity, nature, territory , knowledge and human rights. In this process I call "reverse communication", the research identifies the manner in which the indigenous forms of expression convey categories and conceptual universes of meaning, thus setting up a place of political, epistemic and ethical enunciation. Based on the concepts sewn in writings produced in this place of enunciation, the thesis aims to explore the potential of indigenous thought as an ethical alternative to (re)think western and anthropocentric understanding of the meaning of humankind and humanity / Doutorado / Ciencias Sociais / Doutora em Ciências Sociais

This thesis explores a conception of dual sovereignty, consisting of Indigenous and state sovereignties existing and operating within the same territorial space. A dual sovereignty construct, standing in distinct contrast with the common settler-held presumption of Canadian state sovereignty and hegemony, provides a superior frame for articulating just relations between Indigenous peoples, the Canadian state, and that state’s citizens. The thesis examines the role of agreement-making in defining relations between sovereign Indigenous peoples and the state, both in treaty and non-treaty form. Focused on non-treaty agreements that pertain to land and resources in the province of British Columbia, a case study approach reveals a congruence of several such agreements with elements of a dual sovereignty construct. Some of the agreements exhibit substantial compatibility with a dual sovereignty concept, with dialogical forms of recognition and a well-articulated Indigenous land-use vision and worldview built into the agreement-making process. Those agreements centered on land-use planning seem particularly well equipped to embrace a more dialogical process that creates space for an Indigenous vision, and allows Indigenous Nations to expand their institutional and structural power meaningfully in relation to the state. Agreements designed primarily to help manage the state-driven consultation processes that are required under Canadian state law seem inherently monological by contrast, providing only a restricted space for increased institutional or structural power of Indigenous peoples. / Graduate

The Miccosukee Tribe of South Florida is a federally recognized Indian tribe who reside on a reservation that lies within the Florida Everglades. As such, like many Indian tribes, their modern political history is entangled with the history of the creation of nearby national parks that were previously their traditional hunting territories. Since the beginning of the era of Everglades restoration and the rise in public policy designed to save the “River of Grass” from pollution, encroaching development, and eventual extinction, the Miccosukee have been on the front lines of trying to preserve the area they call home. While the Everglades means many different things to many different people, the Everglades to the Miccosukee Indians are the site and stakes of indigenous sovereignty. I argue that the issue of Everglades preservation is not just a matter of environmental conservation, but also a matter of fundamental human rights. Theoretically, I situate the debate surrounding the Florida Everglades within several theoretical paradigms, including the rights of indigenous peoples, the anthropology of development, and political ecology. I use anthropological research methods such as in-depth interviews with tribal officials and local environmental agencies to gain a complete picture of the current political landscape of the Everglades. / Includes bibliography. / Thesis (M.A.)--Florida Atlantic University, 2020. / FAU Electronic Theses and Dissertations Collection

Indigenous values, epistemologies, and indicators have always been ways of teaching and learning about change, and planning for the future. Indigenous food systems are central capacities supporting social-ecological resilience and resistance. Settler-colonialism and environmental degradation are two drivers of rapid and cumulative change over the past century that are at the root of health challenges experienced by Indigenous people and impacts to Indigenous food systems. Indigenous food sovereignty is a framework many Indigenous communities have been working within to support the restoration of Indigenous food systems, knowledges, and relationships to land in this time of resurgence. Recent scholarship highlights the importance of biocultural and culturally grounded values frameworks, aligning with Indigenous epistemologies, for measuring social-ecological resilience and resistance. Indigenous scholars and communities are also calling for more respectful and meaningful research practices in alignment with Indigenous priorities and worldviews. The Neskonlith Band’s Switzmalph community near Salmon Arm, British Columbia, has been working towards restoring Secwépemc plants and food systems through land-based education projects and collaboration in multi-scalar partnerships. This study highlights two cultural concepts or values related to Secwépemc food systems restoration and land based education in Switzmalph and Secwépemc territory more broadly, and their role in guiding future pathways and multi-scalar relationships supporting Secwépemc food systems restoration. This study also highlights the role of storytelling as a method and context for teaching and learning about cultural concepts and values in land-based settings. This study discusses the importance of process-oriented approaches to research for demonstrating how Indigenous ways of knowing can guide ongoing and embodied applications of ethical frameworks. The results of this work highlight the importance of culturally-grounded values in measuring, guiding, and reflecting on change, as well as the vital importance of Indigenous ways of knowing in guiding ethical research processes, and participatory and community-led research throughout all stages of research design. / Graduate

PhD (African Studies) / Department of African Studies / Inwi nwana, ni tou vha khundavhalai! (you child, you defeated your guide!). When a child behaved disrespectful to society, and is ill mannered, in Tshivenda, he/she would be referred to as Khundavhalai. Khundavhalai is made out of two Tshivenda words (Khunda + Vhalai which could be equalled to defeating + guides), meaning the one who defeated those who should guide him/her. The system and process of guiding could be equaled to u laya. Nwana is a child. The purpose of this study was to reflect on the Afro-centric practices of u laya nwana- guiding a child with particular reference to the Vhavenḓa culture. The decision to conduct this study was influenced by concerning incidences of behavior that could be associated with khundavhalai. The question was how did vhalai convey ndayo (The content and processes of u laya)? Bearing in mind a lack of documentation on these practices, I envisaged that the reflections would provide insights about how Vhavenda people guided children, with the hope that what was good could be blended with contemporary practices. The study employed a qualitative reflective paradigm. In-depth interviews were conducted with six elderly people who were key informants, to establish how u laya ṅwana was practised in the olden days. Olden days referred to a period before the 1980s. Key informants were asked to reflect on the processes and content of u laya ṅwana, and to identify positive practices that could be applied in the revival process of u laya vhana. Findings showed that u laya nwana was done throughout a child’s development, using different forms, such as songs, folklore, games, proverbs within a family context and communally through initiation schools(ngoma). There was a strong collaborative system between the families, traditional leadership, and key community figures who had the trust of the families and the royal household to run initiation schools. Participants were concerned that these practices have since vanished. A few that still exist are not without challenges. I got an opportunity to visit and observe at least two of those schools. The programme to revive ndayo was suggested, which encourages adaptive processes and collaborative effort between traditional initiation schools, families, communities, schools, churches, and relevant government departments. / NRF