This dissertation analyzes the politics of representing Mayan ethnicity in Guatemalan tourism. Most importantly, it demonstrates the importance of cultural representations in tourism events to local Mayas themselves. It does this by demonstrating how tourism organizations are, in some cases, dynamically challenging long-held stereotypes of Guatemala's Mayan populations and creating new economic resources that are helping to empower local Mayan communities in Guatemala's second largest city, Quetzaltenango. However, through this examination it is also evident that not all tourism organizations in Quetzaltenango share these goals or produce these particular types of social and economic changes. How a tourism organization affects change on social and economic landscapes is often determined by its power to make its goals a reality. By examining tourism organizations with a wide range of ethnic and economic characteristics (be they for-profit, non-profit, indigenous, or non-indigenous), and how these characteristics are managed and manipulated, this dissertation analyzes how tourism organizations accumulate the power to make some changes in Quetzaltenango's social and economic landscapes more possible than others. Additionally, within anthropological literature there is rich material that examines the foundation and growth of indigenous movements in Latin America and the ability of these movements to mobilize political support for collective indigenous rights, cultural diversity, and the celebration of ethnic pride as well as to overcome indigenous political marginalization and poverty. However, within this body of work there is rarely mention of the political potential of tourism to mobilize support, celebrate diversity, and to overcome indigenous marginalization and poverty. This dissertation also demonstrates how the political potential of tourism can help indigenous movements accomplish these goals.

This is an investigation into language ideologies, and the significance of same, among activists working to revitalize the Ojibwe language. Better inclusion of indigenous community members is necessary to spread the Ojibwe language. Improved competence in using--and strategically chging--language ideologies is necessary by language activists. Matters of orthography, storytelling, Elder status, state institutionalization, indigenous leadership, and decolonization reveal underlying ideologies of language, any of which can help or hinder efforts to reverse language shift. This is shown through participant observation in and around an Ojibwe language immersion school in Wisconsin.

The capacity of a calcareous desert soil, Thiokol silt loam, to retain natural , as well as added , orthophosphate-P was measured by equilibrium adsorption employing a batch technique and evaluated using the two-slope Langmuir adsorption isotherm. From these data, corrected to account for indigenous soil P, a hypothesis was formulated as to the nature of retention of P by the soil, including the identification of two interfacial reactions involving P, and a value calculated for the adsorption maximum as defined by the Langmuir isotherm equation f o r P with soil at each of two soil depths and t h ree constant temperatures within the range of biological activity . The initial reaction was considered to be surface adsorption , where phosphate ions interact with the clayand lime mineral surfaces at definite sites. The activity of the second mechanism was identified as adsorption, and in addition, the heterogeneous nucleation of metal phosphates on the lime mineral surfaces. In addition to these quantitative studies, the flux of P in the soil was also investigated for the same soil and temperatures by means of kinetic experiments conducted to identify the nature (mechanisms) and measure the rates and release maxima of indigenous P release from the soil. These experiments were carried out using an anion-exchange resin as an infinite sink for P, again applying a batch technique. Ultimately, the release of indigenous P from the soil under saturated conditions was attributed to three simultaneous first-order reactions. 'll1e rate constants of the three reactions were found to be of orders of 10-4, 10-5, and 10-6 (1/sec), and did not vary significantly with soil depth or ternperature. The three reactions above were identified as dissolution of poorly crystalline or amorphous calcium phosphates, the desorption of surface site adsorbed or labile P, and the slow dissolution of calcium hydroxyapatite, respectively.

This thesis contains two stand-alone articles for which the overall purpose is to learn from the experiences of a non-Indigenous SFD program designed for Indigenous youth, by exploring how the program has dealt with questions of Indigenous knowledge, culture, and worldviews. By looking at how the program officers and managers articulate their experiences and challenges within the different phases of designing, managing and implementing the SFD program, this study examines questions of decolonization, Indigenization, and resurgence. The first article utilizes an Indigenous resurgence lens to explore the challenges of running the Promoting Life Skills in Aboriginal Youth (PLAY) program through the reflective discourses of middle-upper level management staff members. The main objectives of the first article are to 1) explore the perception of the PLAY staff on challenges experienced within program design and development generally, 2) analyze those challenges in light of critical research on SFD, and 3) inform program development with Indigenous youth. In the second article, I examine the experiences and perceptions of the staff and in dealing more specifically with the question of culture and Indigenous knowledge and Indigenization. This article highlights the experiences that occurred during a two-year period of Indigenous leadership, two years after the piloting of the program. The objectives of this article are to 1) consider and examine the place of culture within SFD for Indigenous youth 2) highlight and learn from Indigenous leadership experience in a Western-based program 3) inform program development.

Carissa lanceolata (conkerberry) is a perennial woody shrub used in traditional medicine by indigenous communities in Western Australia, the Northern Territory and Queensland for various medical conditions such as toothache, respiratory infections and the cleaning of sores, which all strongly indicate an antibacterial activity. A literature review revealed that the wood of this plant possesses significant antibacterial activity, which was found to be related to the presence of eudesmane type sesquiterpenes. C. edulis and C. carandus are frequently used in other traditional systems of medicine in different parts of the world, and thus have also been investigated for bioactive compounds and pharmacological properties. Some of these were found to be in line with the main findings of this work. Carissa lanceolata root was shown to exhibit significant antibacterial activity against both Gram negative and Gram positive organisms. A micro-broth dilution assay was performed on 96-well plates using resazurin as an indicator for microbial growth of Escherichia coli, Pseudomonas aeruginosa, Bacillus subtilis and Staphylococcus aureus. Bioassays carried out in this work showed that crude extracts of root bark and wood, particularly their polar constituents were more active against the four strains of bacteria tested. / Chemical investigation of the root bark revealed that it contains a volatile oil, which was isolated by steam distillation as well as solid phase micro extraction. It was found to consist of a single compound, which was identified as 2'-hydroxy acetophenone. The identity of this compound was confirmed by GC/MS and 1H NMR spectroscopy. Furthermore, the eudesmane-type sesquiterpene, carissone, was isolated from the root bark DCM and root wood hexane extracts. Its chemical identity was confirmed by IR, 1 [superscript] H and 13 [superscript] C NMR spectroscopy. The lignan, carinol, on the other hand, was isolated from the moderately polar fractions of the root wood MeOH extract. The obtained IR and 1 [superscript] H NMR data as well as Rf values all correspond to the literature. Two other yet unidentified compounds were isolated, but further studies into their chemistry and antibacterial activity were not possible in this current study. The antibacterial activity of the isolated compounds was considerable, with 2'-hydroxy acetophenone exhibiting the strongest effect, followed by carinol and then carissone.

This thesis reflectively and critically examines a series of research case studies initiated by a research-whānau. It explores the thinking, experiences and reflections of this research-whānau, as they worked to enhance the educational achievement of Māori students. Authorship of the thesis was undertaken by me (Mere Berryman). However, the methodology involved a collaborative, retrospective and critical reflection of research-whānau experiences and thinking, in the light of the research findings and experiences since the inception of this research-whānau in 1991. In the course of this work, the research-whānau have been able to explore what it has meant to put the principles of kaupapa Māori research into practice while working within a mainstream organisation (Specialist Education Services then the Ministry of Education). Our research work has involved repositioning ourselves from dependence on Western research methodologies to a better understanding and application of kaupapa Māori conceptualisations of research. The thesis begins by identifying mainstream and kaupapa Māori events that have historically and still continue to impact upon Māori students' educational experiences. These events provide the wider context for the work of this research-whānau at the interface of Te Ao Māori and Te Ao Pākehā, and for the 11 case studies that exemplify changes in our thinking and research practice over a period of 15 years. The thesis employs an indigenous (and specifically Māori) worldview as the framework for description, critical reflection, and theorising around these case studies. Common themes are collaboratively co-constructed then each theme is explained in relation to relevant Māori theory. The thesis concludes with the shifts in theorising and practice made by the research-whānau during the course of our work as we sought to contribute in ways that were more transformative and self-determining. We argue that these shifts in theorising and practice are also required of others if we are to change the status quo and contribute constructively to improving Māori students' potential.

ABSTRACT This study examines the politics of knowledge benefit-sharing within the re-regulatory framework of the Trade-related Intellectual Property Rights (TRIPS) Agreement which entered into force in 1995 under the auspices of the World Trade Organisation (WTO). The thesis argues that TRIPS both represents a mainstream legal mechanism for states and organisations to govern ideas through trade, and is characterised by a commercial direction away from multilateralism to bilateralism. In its post-implementation phase, this situation has seen the strongest states and corporations consolidate extensive markets in knowledge goods and services. Through analyses of the various levels of international and national governance within the competitive knowledge structure of international political economy (IPE), this study argues that the politicisation of intellectual property has resulted in the dislocation of reciprocity from its normative roots in fairness and trade equity. In conducting this enquiry the research focuses on the political manifestations of intellectual property consistent with long-standing epistemic considerations of reciprocity to test the extent to which the intrinsic public good value of knowledge and its importance to human societies can be reconciled with the privatisation of public forms of knowledge related to discoveries and innovations. This thesis draws on Becker's virtue-theoretic model of reciprocity premised on normative obligations to social life to ground its claim that an absence of substantive reciprocal requirements capable of sustaining equivalent returns and rewards is detrimental, both theoretically and practically, to the intrinsic socio-cultural foundation and public good value of knowledge. The conceptual framework of reciprocity defined and developed in this study challenges the materialist controlling authority and proprietary ownership vested in intellectual property law. A new conceptual approach proposed through reciprocity, and provoked by on-going debates about IP recognition, knowledge protection, access and distribution is advanced to counter strengthened and expanded IPRs. Theories of knowledge and property drawn from political philosophies are employed to test whether reciprocity is sufficiently robust enough, or even capable of, encompassing the gap between capital and applied science. This thesis argues that hyper-capitalism at global, national and local levels, accompanied by the boundless accumulation of technology, closes down competition both compromising IP as private rights and the viability of their governance. The political implications of the protection and enforcement of private rights through IP is examined in two key chapters utilising empirical data in relation to traditional knowledge (TK) and reciprocity; the first sets the parameters of TK and the second explores aspects of Māori knowledge systems and reciprocity directed at identifying national and local issues of significance to the debates on IP governance. As a viable direction for knowledge governance this thesis concludes that the gap between the re-regulatory trade framework of intellectual property on the one hand, and reciprocity on the other, requires closing to ameliorate the detrimental disruptions to democratic integrity, fairness and trade equity for significant numbers of communities and peoples around the world.

This research is comprised of two narrative interview studies of Māori in two different settings, New Zealand (n=20) and Hawai'i (n=30). The data was gathered over the 1994-1996 period. The two settings have some commonalities and differences. In both settings Māori are required to make decisions about the continuity of their ethnic Māori identities and hereditary cultural identities of iwi, hapu and whanau, and the part that they wish these identities to play in their daily lives. The focus of this research was about how Māori create meaning in their lives and maintain their social identities across and within those contexts they move through. The findings of this research suggest that Māori in New Zealand continue to value and gain meaning and satisfaction from their cultural collectivities and the social identities derived from them. However, the results tend to suggest that there are changes in the ways that individuals conceptualise these identities and concomitantly, how they see of themselves. For New Zealand participants, conceptions of hapu and iwi appear to be converging with an increasing focus on the physicality of marae, its environment and symbolism, and the social events and relationships negotiated in that space. New Zealand participants saw some hapu and iwi maintenance activities as more legitimate than others. More value was placed on returning to hapu and iwi homelands however irregular these returns were. In contrast, conceptions of hapu and iwi held by participants in Hawai'i seemed less intense. There were few opportunities to engage with other hapu or iwi members. Being Māori had greater meaning and was understood, probed and valued by others in the culturally plural context of Hawai'i. For New Zealand participants, being Māori was enacted in the context of being a discriminated, negatively constructed minority. All were aware of the defining effect that the presence of a dominant majority could have and countered these effects by engaging in social justice and in-group solidarity activities. The changing identity conceptions held by members of Māori social groups will have implications for a sense of community and social cohesion, for tribal asset management, service delivery and crown settlement processes. If Māori are redefining and renegotiating their social identities to achieve greater meaning and satisfaction then these changes are important to respond to and recognise.

This study looks at the roles of kaum tua and investigates how these roles have changed over time. With the ageing Māori population and the reported importance of kaum tua roles in the wellbeing of Māori communities, the findings of this study provide an insight into the possible future direction of these roles. The study was conducted with the assistance of members of one hapu (N=47) that were 65 years of age and over. The study was by interview, utilising a semi-structured questionnaire with both open ended and closed questions. Narratives from participants was analysed and compared to the roles of kaum tua that were found in the literature, namely; Leadership, cultural knowledge, dispute resolution, protection and nurturing of young, provide spiritual and other guidance, social control, provide rituals, preserve te reo Māori and live active and healthy lives. Findings of this research supported the roles found in the literature. The roles of kaum tua still exist but may have diminished over time. The change in roles is in the adaptation to meet the needs of the time period while maintaining the core values of each role and providing a continuation of practices.

This postmodern feminist ethnographies research aimed to explore the everyday meanings of primary health care (PHC) held by rural community nurses. Secondly, the research aimed to explore the everyday meanings of care held by the clients of the rural community nurses who participated in the study. The representation of this research is written in four voices which converse with each other to varying degrees in each chapter. This writing strategy is a deliberate one aimed at destabilising the usual approach to representation of research. It is also a strategy which seeks methodological coherence. The third aim therefore is to deliberately trouble the acceptable grounds concerning how nursing research is represented. The research utilised dialogical (conversational)and participant observation methods concerning the everyday meanings of nurses and their clients.The meanings I made of the information were created from a deconstruction of the texts. These texts included fieldnotes of participant observations and transcripts of conversations with nurses and their clients. The form of deconstruction utilised was informed from multiple sources and involved three levels of analysis. A realist interpretation was followed by an oppositional interpretation and then a reconstructive movement. The results revealed that rural community nurses practice is both spatio-temporally contextualised and metaphorically situated in an in-between space. This in-between space is situated between margin and the centre. Rural community nurses working on the margins traverse this space in order to overcome further marginalisation whilst working with Indigenous Australians and the aged. Moreover, the in-between space encompasses and creates opportunities to mutually exchange the gift of desire that being - empowering and compassionate relationships with clients and colleagues. Futhermore, whilst rural community nurses are strongly committed to the philosophy of PHC, their evryday working life is discursively constructed by powerful discourses which result in oppositional tensions. The tensions and the 'in-between' space allow the rhetoric of PHC to be resisted and reframed. Consequently, the oppositional constructs of their practice were displaced. Moreover, this necessitated the negotiation of space and place, and required the reconstruction of subjectivity, intersubjectivity and becoming / Doctor of Philosophy (PhD)