Thesis (Ph. D.)--University of Delaware, 2006. / Principal faculty advisor: Daniel Green, Dept. Political Science & International Relations. Includes bibliographical references.

Thesis (M.Com.)(Agricultural Economics)--University of Pretoria, 2005. / Includes summary. Includes bibliographical references. Available on the Internet via the World Wide Web.

Along the shores of the Northern hemisphere Fucus (Phaeophyceae) species are a prominent presence, providing substrate, shelter, and food for many species. Fucus evanescens, a non-indigenous species (NIS) in Sweden, and F. radicans, a recently described species that so far has only been found inside the species poor Baltic Sea, are the focus of this thesis. Interactions with enemies (e.g. predators, herbivores, parasites) have been shown to play a role in the success of NIS. The low consumption of Fucus evanescens by the generalist gastropod Littorina littorea in Sweden was found to depend on high levels of chemical defense in the introduced population, not the failure of the herbivore to recognize F. evanescens as suitable food. A survey of the relative abundance of F. radicans and F. vesiculosus and the most common associated fauna along the Swedish Bothnian Sea coast showed that F. radicans and F. vesiculosus are equally abundant throughout the range of F. radicans. The most common associated fauna were found to be more abundant on F. radicans compared to F. vesiculosus.  In Sweden, where F. radicans had lower levels of defense chemicals than F. vesiculosus, F. radicans was grazed more than F. vesiculosus in bioassays. This could, together with other factors, influence the range of F. radicans. Fucus radicans and F. vesiculosus are closely related, recently separated, and growing sympatrically, therefore, possible reproductive barriers between F. radicans and F. vesiculosus were studied. In Estonia F. radicans and F. vesiculosus reproduces at different times of the year. No such clear reproductive barrier was found between the two species in Sweden where they reproduce at the same time and fertilization success and germling survival were the same for hybrids as for F. vesiculosus. Since the high clonality of F. radicans means that the gentic diversity in F. radicans populations is low I investigated how genetic diversity translates to phenotypic diversity in nine traits. Phlorotannin levels, recovery after desiccation, and recovery after freezing showed inherited variation, while the other six traits showed no variation related to genetic diversity. Phenotypic variation in populations of F. radicans will be higher in populations with higher genetic diversity and this might be beneficial to the community. / <p>At the time of the doctoral defense, the following paper was unpublished and had a status as follows: Paper 3: Accepted.</p>

Preliminary reading and research with Anishanaabe Maamwaye Aki Kiigayewin and the Mississaugas of the New Credit First Nation (MNCFN) indicated that integrating Indigenous Knowledge and Practices into existing social innovation strategies is not always sufficient to provide useful tools for Indigenous innovation process. However, it became clear that social innovation shares common ground with the Indigenous resurgence movement and, when considered along with critical indigenist research strategies, can provide direction for Indigenous innovations at multiple scales. The purpose of this thesis is to provide a preliminary exploration of social innovation from a critical indigenist perspective to increase its utility in Indigenous contexts. Together with Anishanaabe Maamwaye Aki Kiigayewin and MNCFN, and following Indigenous scholars, I have strived to implement
critical indigenist methodologies by linking critical and Indigenous methodologies through action-oriented research to address the asserted
needs and interests of Indigenous partners. Through this critical indigenist approach, I have strived to implement participant observation, reflexivity, and settler storytelling to fulfill my research objectives. Through a discussion of current initiatives undertaken by Anishanaabe Maamwaye Aki Kiigayewin, I demonstrate that major themes and strategies of social innovation are useful in supporting the resurgence of Indigenous Knowledge and Practices. This discussion results in the conclusion that Indigenous innovation is a unique type of social innovation informed by Indigenous Knowledge to promote the resurgence of Indigenous Knowledge and Practices. From this position, I propose a conceptual model for Indigenous innovation that links resilience, social innovation, Indigenous resurgence, and critical indigenist research strategies with the intent to lay a foundation for further development of a historicized, culturally appropriate model that promotes the resurgence of Indigenous Knowledge and Practice. I demonstrate the utility of this model by using it to organize a description of current initiatives underway in MNCFN and then using it to speculate on future initiatives that may foster successful innovation(s) in MNCFN Traditional Territory. In conclusion, articulating Indigenous innovation as a unique type of social innovation may lead to developing approaches to relationship building and knowledge integration that are culturally appropriate and ultimately more useful for Indigenous innovators looking to implement them.

Securing the interactions between plants, animals, microorganisms and the physical environment forms the foundation of sustainable development (Global Biodiversity Strategy, World Resources Institute, 1992). Facing the ongoing depletion of the natural resources, new strategies to ensure biodiversity conservation were developed. The establishment of protected areas by governmental authorities rarely led to successful results, in terms of environmental protection and social justice (Alcorn, 1993). A shift of thinking in the 1970s allowed the conservationists to see the indigenous peoples no longer as barrier to biodiversity conservation but as the holders of complex and historical knowledge of the natural environment. Consequently, partnerships were developed between governments and indigenous communities within the protected areas. This study investigates the results of the creation of partnership, whether it is a good means to achieve biodiversity conservation or not, and under which conditions it can be successful. It also aims to find the perceived benefits and potential limitation of cooperation. Through the analysis of two case studies: the World Heritage site in Laponia, Sweden and the Kaa-Iya del Gran Chaco National Park in Bolivia, the study finds that partnership for biodiversity conservation is utterly related to social and political claims: because a successful partnership cannot be imposed from above, a process towards indigenous peoples’ right to self-determination must be initiated.

Background The renewed interest in community participation in health research is linked to its potential for bridging gaps between research and practice. Its main attributes are the generation of knowledge that can lead to socially robust, long-lasting solutions and the creation of a colearner relationship between researchers and research users. Following this philosophy, Ecohealth has evolved into a specialized framework for participatory research on the impact of pollution on ecosystems and human health. However, its principles pose considerable challenges. Its outcomes are strongly influenced by contextual factors that are impossible to control for ahead of time. This paper describes how the Ecohealth principles were applied to an epidemiological study of heavy metals exposure among indigenous communities of the Peruvian Amazon. It illustrates how knowledge generated from participatory research does not necessarily imply solving a public health problem. This study aimed to contribute to the understanding of the benefits and barriers of following the basic principles of the Ecohealth approach, and assist researchers working in similar contexts. Research process Based upon their personal experience as participant observers, the authors describe the research process; then, they discuss the most important challenges faced, their implications, and the attempted strategies for resolution. Challenges Challenges were grouped into four themes: (1) building trust; (2) one partnership, many stakeholders, multiple agendas; (3) being a researcher; and (4) communicating complex and unexpected findings. Conclusions Integrating the principles of transdisciplinarity and participation posed a series of challenges to the research process that were difficult, and sometimes impossible to overcome. However, positive outcomes from this experience were the lessons learned by the different actors. Despite the lack of immediate action, it is expected that useful interventions to prevent and control lead exposure in the Corrientes population will be implemented in the medium term. / <p>Funding for the epidemiological study described in this paper came from the Comprehensive Health Care Plan for the Corrientes Native Communities (PEPISCO) and a grant from FAS, the Swedish Council for Working Life and Social Research (grant 2006–1512).</p>

Following the writing practice of learned Anishinaabe Elders Alexander Wolfe (Benesih Doodaem), Dan Musqua (Mukwa Doodaem) and Edward Benton-Banai (Geghoon Doodaem), this Midewiwin-like naming Manidookewin acknowledges Anishinaabe Spiritual teachings as belonging to the body of Midewiwin knowledge. Unlike any other study of Canadian literature, this dissertation is set up like a naming Manidookewin (ceremonial way) to resuscitate Midewiwin teachings that were forced underground during the fervor of colonial settlement and Christian proselytism. Therefore, this dissertation makes a valuable contribution to Canadian literary criticism because it uses Midewiwin teachings as a Spiritual path set down by ancestors to create a Manidookewin for engaging with selected contemporary Anishinaabe stories. An Anishinaabe-specific theoretical method, this Manidookewin attends to Midewiwin teachings carried by Doodaem (clan) relations in selected Anishinaabe stories written in English. A naming Manidookewin does not seek to render as meaningless all other critical interpretations, rather this ceremonial way adheres to Midewiwin Doodaem protocols for attending to the ways of ancestors. According to such protocols, I participate personally in this Manidookewin by entering the text as an Anishinaabekwe-Metis-Nehiowe (Plains Ojibway-Metis-Cree woman). Guided by the storied teachings of Anishinaabe paternal ancestors, I enter the text as a member of the Benesih Doodaem (Bird Clan) to negotiate discursive spaces for the re-settlement of Doodaemag, Manitoukwe, Chibooway and Nindawemeganidok, or Midewiwin Clan relations, a Mother Creator, Spiritual ancestors, and living relations.<p> In accordance with Midewiwin traditions, this naming Manidookewin relies on the previous work of community-acknowledged authorities. Therefore, Alexander Wolfes Earth Elder Stories: The Pinayzitt Path; Dan Musquas Seven Fires: Teachings of the Bear Clan; Edward Benton-Banais The Mishomis Book; Basil Johnstons Ojibway Heritage, Ojibway Ceremonies, The Manitous: The Spiritual World of the Ojibway; and Gerald Vizenors The People Named the Chippewa: Narrative Histories provide the foundation for this naming Manidookewin. Their work is used to resuscitate Midewiwin teachings that appear to be submerged in written English in Marie Annharte Bakers Bird Clan Mother, Kimberly Blaesers Of Landscape and Narrative, Kateri Akiwenzie-Damms this is where we stand our ground, and Kahgegagabowhs The Traditional History and Characteristic Sketches of the Ojibway Nation. Their work is also used to shine a light on the Midewiwin teachings recalled by Doodaem relations in Winona LaDukes Giiwedahn: Coming Home and Richard Wagameses Keeper N Me. Along with Anishinaabe scholars Margaret Noori, Lawrence Gross, Darcy Rheault, and Patricia McQuire, these writers are included as members of specific Doodaemag to show how Midewiwin teachings ground some Anishinaabe stories. In connecting stories written in English to Midewiwin and Doodaemag prechristian and precolonial systems of governance and signification, this study illustrates how Anishinaabe literature performs Spiritual and political functions by re-membering and relating Being to Gitchi Manitou, Manitoukwe, Chibooway, and Nindawemeganidok.

The Saskatchewan First Nations leadership development study is essentially a continuation of my previous research on First Nations leadership and spirituality (2002). The purpose of this study was to explore First Nations leadership and leadership development in Saskatchewan within the Federation of Saskatchewan Indian Nations organizational context. To accomplish this, the study involved an extensive literature review on Indigenous and Western leadership and leadership development theories. Further, an examination of four established and prominent North American Indigenous leadership development programs was conducted to gain further understanding of Indigenous leadership. In addition, 10 First Nations leaders from the Federation of Saskatchewan Indian Nations participated in in-depth interviews. <p>Qualitative inquiry was chosen for this study because qualitative research methods were congruent with First Nations methods of sharing and preserving information. In-depth interviews with semi-structured questions were conducted to obtain information on Saskatchewan First Nations leadership and leadership development. All but one participant agreed to the use of an audio taped interview. Once the interviews were complete, Atlas-ti, a computer software program, was used to assist in the coding, categorizing, and thematic emergence process. <p>The four Aboriginal leadership development programs that were examined were University of Arizonas Native Nations Institute for Leadership, Management, and Policy, Pennsylvania States American Indian Leadership Program, Banff Centres Aboriginal Leadership and Management Program, and the Aboriginal Leadership Institute Incorporated, located in Winnipeg. These programs strived to remain current and were involved in research initiatives. Moreover, they all attempted to incorporate First Nations culture, history, and issues alongside Western leadership skills, training, and education. They evolved, adapted, and were sensitive to change and innovation in leadership development. First Nations leadership development programs, like those studied, are valuable because they unite Aboriginal leadership for the purpose of personal and professional growth.<p>The First Nations leaders that participated in this study shared personal and professional leadership and leadership development experiences and philosophy. <p>The leaders indicated that being a First Nations leader was challenging because it continuously contended with two fundamentally different cultures Western and First Nations. In addition, First Nations poverty, lack of funding, residential school effects, addictions, among other things, made leadership difficult. Because First Nations leadership is physically, emotionally, intellectually, and spiritually taxing, many of the Chiefs cited internal rather than material satisfaction. Moreover, these leaders were often motivated by a cause and the desire for collective well-being and positive change. Family, community members, other leaders, Elders, and the Creator were acknowledged as sources of strength and inspiration. <p>The First Nations leaders who participated in the study perceived leadership development as a life-long process of formal and informal learning experiences. Consequently, many of the leaders indicated that leadership development began in childhood with individual and family development. The leaders described a First Nations leadership development program that was flexible (able to work in community, tribal, and provincial settings), cognizant of First Nations culture, needs, and issues, and aware of current and innovative leadership practices. First Nations leadership development should also incorporate Western knowledge, skills, and education. <p>This First Nations leadership investigation has provided invaluable insight into the values, beliefs, worldview, and philosophies that entail and ultimately constitute Indigenous leadership and leadership development. Studies that focus on Indigenous leadership development ultimately have significant implications for theory, research, fundamental, and practical applications for learning organizations.

The disparity in tuberculosis rates between Indigenous and non-Indigenous people persists in Canada and New Zealand. The most common form of tuberculosis in humans is pulmonary tuberculosis so eliminating tuberculosis transmission is an important obstacle to decreasing the overall rates of the disease. In both Canada and New Zealand, social determinants of health such as housing conditions, access to health care and historical influences (including similar experiences with colonization) have been implicated in the high rates of tuberculosis. This thesis examines and compares the social determinants of tuberculosis transmission among Aboriginal people in the Canadian province of Alberta and Maori and Pacific people in New Zealand. In Alberta, ten Aboriginal individuals with smear-positive pulmonary tuberculosis participating in a larger prairie wide study were divided into two groups (transmitter and non-transmitter) based on transmission events identified through contact tracing and DNA fingerprinting. Interviews with the ten participants were analyzed and compared using an interpretive phenomenological perspective and informed by an Aboriginal framework of health. Survey data from the same individuals provided complementary descriptive statistics. In New Zealand, interviews with Maori and Pacific pulmonary TB participants that had been conducted as part of other studies were accessed and analyzed using an interpretive phenomenological perspective. Like in Canada, Indigenous frameworks of health specific to Maori and Pacific people informed the analysis. The Canadian analysis identified three factors of greater relevance within the transmission group: substance use, patient-delay-in-seeking-treatment, and number of contacts. These factors were also relevant for the Maori and Pacific experience of tuberculosis. The results of this cross-cultural comparative study highlight the complexity of the experience of tuberculosis for Indigenous people in both Canada and New Zealand. Future research and education and intervention programs must not only consider the proximal social determinants of health, such as poverty, unemployment, etc, but also the more distal social determinants of health and the causes of causes such as colonization and its multi-generational effects.

The purpose of this study is to engage in a discussion that is currently marginalized in academic spaces, about the notions of energy and impacts of it on students' learning process and accomplishment in the educational space. While teachers' low expectations and negation on racialized students, and hostilities from other peers has been studied, not much attention has been paid to how those teachers' and peers' energy such as hostility has impacted on students' learning process and accomplishment. In this thesis, I employ Japanese Indigenous ways of knowing to explore this theme. However, my discussion about the impact of energy on student learning process is not limited to the Japanese context only; I have expanded the discussion to the Eurocentric educational system as well. My thesis aims to contribute to the instructional and pedagogical implication for classroom teachers.