Inclusion of Indigenous communities and Traditional Ecological Knowledges (TEK) alongside reconciliation efforts feature in numerous plans and policies for nature and biodiversity conservation. But to what extent do these agreements present an honest attempt to equally share power and responsibility between Indigenous peoples and governance agencies in protected area management? In this thesis, I trace how including Indigenous communities and their TEK entered Canada’s policy discourse on nature conservation. I focus on the designation of Indigenous Protected and Conserved Areas (IPCAs), which presents Canada’s latest approach towards including Indigenous peoples in protected area management. Through a study of policy documents, I compare changes in Canadian governance agencies’ proposal of and motivations behind Indigenous peoples’ inclusion with insights from Indigenous communities’ documents related to Edéhzíe Protected Area and Thaidene Nëné Indigenous Protected Area. These documents offer insights into Indigenous stewardship practices, emphasize Indigenous self-governance as well as the role of TEK, Western science, and Indigenous languages in IPCA management. Although I conclude that Edéhzíe Protected Area and Thaidene Nëné Indigenous Protected Area present an honest attempt to equally share power and responsibility in IPCA management, I call on governance agencies to further centre Indigenous peoples’ ideas on stewarding biodiversity-rich places, grant rights to self-determination and self-governance, and restore justice.

<ul>The growing field of Indigenous media has contributed greatly to theorizations around digital appropriation, self-representation and political advocacy, and the importance of media to Indigenous People’s movements. However, these theorizations and scholarly works tend to primarily focus on Indigenous men’s media practices and contexts. This dissertation presents findings from the Mẽnire Making Movies project, a participatory media project that explores Kayapó women’s digital worlds through a case study that merges ethnographic research and on-site media training in the village of A’Ukre in the Kayapó Indigenous Lands in northeastern Brazil. This project trained 4-6 Kayapó women in introductory audiovisual production and editing and is the first project to focus exclusively on Kayapó women’s engagements with digital technology. Through a decolonial and participatory methodology, this media project centers Kayapó social values of accountability, relationality, and conviviality, to analyze how Kayapó women’s media-making speaks to gendered and generational dimensions of personhood through an Amazonian social lens. Drawing from literature on feminist geography, Amazonian social theory, and Indigenous media in Latin America, this project presents findings that broaden the current literature on Kayapó media by introducing the conceptual framework of accompanied media. As an analytical and theoretical framework, accompanied media approaches Indigenous media as both a product and a social practice, centering the relational dimensions of production, consumption, and circulation. Scholars and media facilitators can apply the accompanied media framework to design inclusive media workshops with Indigenous communities that take into account barriers that can limit women’s participation like language, gender, social and behavioral norms, and other practical elements of participatory media work.</ul>

The Sámi people are an indigenous people that live in the northern region of Norway, Sweden, Finland and Russia (O’Dowd 2015, 187). They have been subjects of oppression and abuse by the majority culture for centuries. The sámi people were recognized as an indigenous people by the Swedish government in 1977 (Kvarfordt et al. 2004, 11). In Norway, they were recognized in 1989 whereas in Finland that year was 1995 (Förenta Nationerna u.å; O’Dowd 2015, 202). Therefore, the national governments of Sweden, Norway and Finland are obliged to follow a range of international treaties regarding the sámi peoples’ rights as an indigenous people (FN 2021). Nevertheless, the UN and EU have criticized the same governments for un-dermining sámi rights. This paper intends to investigate the cultural rights of the Sámi people in school with a comparison between Norway, Sweden, and Finland’s educational system. More specifically, the paper examines how the school system of Norway, Sweden, and Finland can help preserve sámi culture. In doing so, the essay explores three different cultural aspects from a sámi perspective, namely: the possibility to learn a sámi language in school, to learn sámi handicraft, and to learn about reindeer husbandry. Furthermore, the essay explores how these aspects are approached in the different nations by analyzing national school law and regulation. The material is then analyzed through the concepts of enculturation and socialization. In short, enculturation deals with different processes that aims to preserve and appropriate one’s own culture whereas socialization deals with processes that aims to assimilate people into the main culture. The results of the study show that all three nations have tendencies of preserving sami culture depending on which aspect that is studied. For instance, all countries support sámi language education but to what degree, varies between the nations. In contrast, only the Swedish educational system explicitly supports education in sámi handicraft and reindeer husbandry. Even though the results indicate differences between the countries’ educational system they also in-dicate that their national law on the matter of sámi rights are mostly similar in writing. Finally,

This work examines the characteristics of Indigenous leaders and the situational contexts in which they work that enable them to effect institutional change in the Canadian public post-secondary education environment. Drawing on my own work and interviews with Indigenous leaders in mainstream insitutions, this research examines topics of culture, identity, teachings, maintaining balance, racism, challenges and opportunities, and success. Knowledge gathered through the interviews revealed themes, highlights and caveats that offer important considerations for Indigenous people who are contemplating taking on leadership positions in post-secondary institutions. Wise practices and ways forward are posited in two areas: 1) self-care and self-preservation – being well so that we can do well; and 2) considerations for non-Indigenous students, staff and faculty in supporting their Indigenous counterparts and in engaging in the important work of decolonizing and Indigenizing post-secondary institutions. / Graduate

The Ecuadorian Indian movement entered electoral politics in 1996 through the Pachakutik political party. For the 2002 presidential and congressional elections, Pachakutik made an alliance with ex-colonel and 2000 coup leader Lucio Gutiérrez. After a first-place finish in the first round, Gutiérrez went on to win the presidency in a run-off. This research seeks to determine whether the Indian movement, via Pachakutik, was able to transform its constituency into an effective indigenous voting bloc. The analysis of the 2002 electoral returns applies the Ecological Inference method developed by Gary King. The results show that while indigenous voters were more likely to support Gutiérrez and Pachakutik congressional candidates than non-indigenous voters, large proportions of the indigenous electorate apparently did not follow the well-organized and relatively unified movement leadership.

Submitted to the Faculty of Arts in fulfilment of the requirements for the Degree of Master of Arts in the Department of African Languages at the University of Zululand, South Africa, 2013. / Lolu cwaningo luveza ingonyuluka ngelingafelwa nkonyane kwaMhlabuyalingana, umnotho kanye namasiko ale ndawo. Kubuye kubhekwe nemfuyo nokudla okuchuma kule ndawo. = This research demonstrates the core idea of the fertile land of abundance of KwaMhlabuyalingana, economy, culture and values of this area. Furthermore it also looks at how livestock and crops flourish in this area. Chapter one introduces the entire research and its aims. It also introduces the motive behind the research itself. It also gives the research methods used to accomplish the aims of the research and its scope of study generally. It also looks at who is going to benefit out of the research. It also displays the division of chapters and the conclusion of the first chapter. Chapter two widely displays heritage and values found in this area: mountain ranges, indigenous forests and rivers that beautify the area. In addition, it also gives types of grass that easily adapt in the area which assist in curing ailments in people and help them creating jobs through hand crafts. It also tells more about the types of crops that are cultivated in the area of Makhathini like cotton, maize, beans, cane and vegetables etcetera. Chapter three explains more about indigenous fruits which are found in this place. Where and when are found? What are they used for and how people benefit out of these plants. Chapter four deals with livestock. It looks at which livestock that can survive and flourish in this area. How can it be used and its breeding and methods to care for so that it can increase more. How to prevent them from different diseases during winter. Farmers need to be advised and workshop as to how to take care of their livestock. Chapter five deals with the analysis, recommendations and conclusion of the entire research and winding up of the whole work done and recommendations to be taken into consideration.

The Haudenosaunee Confederacy is threaded together with sken:nen, the radical practice of peacemaking. As a Kanien’keha:ka woman, I am responsible for finding ways of bringing our peace-full teachings, gifts and intellect into the future. This thesis braids together a resurgent ethic of sken:nen with Haudenosaunee knowledges, Indigenous feminisms and decolonial futurities by taking up the question: Oh nisa’taro:ten? (What is the contour of your clay?), posed in Kanien’keha to situate me in relation to the lands I come from. I am taking this ancestral question seriously by exploring the relationships that make up the ‘clay’ of my contemporary Haudenosaunee Indigeneity as it is shaped by life in an active settler colonial state. Tracing the rhythmic gestures of my grandmothers’ hands, I have created a patchworking star quilt methodology to gather fragments of my decolonial curiosities, weaving them into layered story-maps that capture constellations of my movements through settler occupied places. Through the assimilative policies of the Indian Act, quilting simultaneously became an act of survivance and resistance for my grandmothers; by picking up an intergenerational practice of patchworking as methodology, I am jumping into the ruptures of my contemporary Haundenosaunee identity, roles and responsibilities. Patchworking story-maps involves tracing genealogies of intergenerational trauma, rupturing geographies of lateral violence, overflowing either/or binary cuts of identity (non)belonging, and navigating the urbanized displacements of Indigenous peoples from lands, communities and relationships. In an effort to mobilize the knowledges and practices of sken:nen, and to ensure that my work is accessible to a wider audience, my story-maps have been shared in a digital format using Instagram to stitch moments of Indigenous presence, memory and language (back) into the fabric of cityscapes that are riddled with the logics of settler colonialism. This thesis aims to create generative spaces to explore, transform and (re)imagine futurities of peacemaking that move towards more accountable and inclusive webs of relationality rooted in fluid traditions and (star)world building. / Graduate

The world, including developing countries such as South Africa, is burdened with deeply rooted women sexual health challenges such as dysmenorrhea. Dysmenorrhoea, also known as, "period pains", while not life-threatening, has been troubling many women of childbearing age since ancient times. Many interventions and drugs are available and approved for use in the treatment of dysmenorrhea. However, dysmenorrhea remains least understood, many cultures and religions of the African countries still regard it as a "taboo" subject because it is a sexual and reproductive issue, and means of coping are considered indigenously "women’s knowledge”, as such increasingly, women negotiate with cultural beliefs and practices in the management of dysmenorrhea. South Africa, as a multicultural society, allows the practice of different types of health care systems such as dysmenorrhea management. Extensive efforts are being made by the government and the healthcare sector to understand and document the indigenous health knowledge for safe practices in improving the overall health of South Africans. Moreover, this study was conducted. This study aimed to understand the indigenous perspectives of the meaning and treatment modalities of dysmenorrhea among Batlokwa women. Purposive and snowball sampling was used to select participants. The findings were used to develop strategies to empower Batlokwa women with dysmenorrhea knowledge. This study was premised on a conviction that Batlokwa women have a unique perspective on dysmenorrhea meaning and treatment modalities based on their ethnicity background. The study was conducted in two phases. Phase 1 was the empirical phase which was qualitative and was divided into two parts to address the first two objectives of the study. The population for Phase 1 constituted of the Batlokwa Traditional Health Practitioners (THPs) and Indigenous Knowledge Holders (IKHs). In part one modified photovoice approach was used to collect data in four different stages: • • Stage 1 – brainstorming and photograph taking training • • Stage 2 – taking photographs • • Stage 3 – Individual interviews • Stage 4 – modified Lekgotla discussion Data analysis for part one followed steps of photovoice data analysis guided by questioning the acronym “PHOTO” (Hussey 2006). The process involved photograph selection, contextualising and codifying. Photovoice enabled Batlokwa women (Traditional Health Practitioners and Indigenous Knowledge Holders) to share indigenous dysmenorrhea knowledge. Photographs taken by the participants were used to understand their perspectives regarding the meaning and treatment modalities of dysmenorrhea. Part two used in-depth interviews to collect data from women. In-depth interviews were conducted with different women to enhance the knowledge gained from the photovoice study. It was also to capture additional information that should have been missed during the photovoice study. Content data analysis was used in part two to provide detailed guidance for the coding process and analysis. The Africana Womanism theory was used as a framework to guide the study process and discussion of the findings and was grounded within critical realism worldview. This provided means to follow a systematic structure of understanding how the indigenous dysmenorrhea knowledge surfaced and maintained within the Batlokwa ethnicity. Five major themes were identified: holistic understanding of dysmenorrhea meaning; self-naming and definition of dysmenorrhea; diagnostic processes in indigenous health care practices; treatment modalities of dysmenorrhea; roles of THPs and IKHs in treatment and prevention of dysmenorrhea. Phase 2 addressed the third objective, which developed strategies to empower Batlokwa women with dysmenorrhea knowledge. Experts from indigenous knowledge holders, traditional health practitioners, health and education sectors. To reach consensus, a modified Lekgotla discussion utilising an expert panel reviewed items for importance, clarity, applicability, validity and reliability, with items subsequently amended or removed as such clear strategies which apply to the demographic group was developed to empower Batlokwa women with dysmenorrhea knowledge / Thesis (PhD (Nursing))--University of Pretoria, 2020. / Nursing Science / PhD (Nursing) / Unrestricted

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Cultural traditions in indigenous peoples about maternity, childbirth and puerperium are fundamental bases to their history and knowledge for the well-being of the community. However, government and private health services in general only offer Western birthing practices, making pregnant indigenous women fall between two systems: one based on their traditions and beliefs but weakened by poor resourcing and inefficiencies, and the other by policies of acculturation. With the objective of studying the perspective and voice of indigenous women on maternal healthcare in Veracruz, Mexico, this research was carried out between December 2022 and February 2023 in a health organization which is implementing an intercultural maternal care system. The study subjects were made up of pregnant indigenous women and health providers who shared their perspective and experience on the topic through a process of individual interviews and surveys. As a result, this research opens space for Non-Western standpoints: indigenous voices, focused on the well-being and dialogue to draw on the strengths of different cultures.