The drinking water contamination tragedy in Walkerton, Ontario during the spring of 2000 led to many changes in water management for the province. Among these changes has been the increased use of the multiple barrier approach (MBA) to safe drinking water as the basis of water management for communities throughout Ontario. The MBA is also used in the management of water for First Nations communities throughout Ontario and Canada. Literature on water quality management for First Nations suggests that despite these changes, many communities continue to face challenges for ensuring the safety and quality of their drinking water supplies. Fort William First Nation, Gull Bay First Nation, and Mattagami First Nation, were selected for this study in order to investigate the use of the MBA in these communities. Data was collected using key informant interviews with representatives of institutions that affect water management for the case study communities, direct observations during visits to two of the communities and attendance at a First Nations water policy forum, and through a review of recent reports and publications on safe drinking water for First Nations. The research has provided insight into the challenges that the case study communities face for ensuring safe drinking water under the MBA, as well as opportunities that exist to address those challenges. The findings suggest that the MBA currently does not meet the unique needs of some First Nations communities. They also suggest that specific adaptations of existing water management strategies to the MBA framework may lead to a more effective approach to ensure safe drinking water for First Nations communities. This thesis focuses on several key ways to make these changes: Strengthen public involvement and awareness; Introduce effective legislative and policy frameworks; Encourage research, science and technology for First Nations’ water management; Allocate sufficient financial resources to First Nations to recruit, train and retain qualified water managers and maintain drinking water infrastructure, and; Increase efforts to ensure that water management goals are supported by local and indigenous traditional knowledge, beliefs and perspectives.

W. E. B. Du Bois‘ legendary reflections on the ―peculiar sensation, this double-consciousness, this sense of always looking at one‘s self through the eyes of others‖ has been applied almost exclusively to the souls of African American people (Du Bois 1903). This thesis shows how the concept of double-consciousness is alive in the stories told by Native Americans. I draw upon data from two websites that have recorded the stories told by ―exemplary indigenous elders, historians, storytellers and song carriers‖ and their oral traditions that serve the ―purpose of cultural preservation, education, and race reconciliation‖ (Wisdom of the Elders, 2009). From that population, I chose one hundred and three stories for my sample in this study. Employing qualitative methodology – thematic analysis, grounded theory, and narrative analysis - I examine these stories for the ways in which they claim to present a more satisfying identity for Native people than the myths, formula stories, and stereotypes of Native Americans that circulate through the dominant culture. They construct subversive stories that arise from their double-consciousness and challenge hegemonic concepts of Native identity, nature, and knowledge. This research will begin to fill the large gap in sociological literature on Native Americans in general and Native Americans in particular, while offering a novel application of ―double-consciousness,‖ a foundational concept in critical race theory.

Indigenous peoples worldwide are engaged in the process of rebuilding and re-empowering their communities. They are faced with challenges emerging from a history of physical, spiritual, emotional, and economic colonization, challenges including a degraded resource base, lack of infrastructure, and consistent pressure on their land tenure and ways of life. These communities, however, continue demonstrating profound resilience in the midst of these challenges; working to re-empower and provide for the contemporary needs of their people in a manner grounded in supporting bio-cultural integrity; the interconnected relationship of people and homeland. At the same time, in response to contemporary environmental degradation, the fields of resilience science, adaptive management, and ecological engineering have emerged, the recommendations of which bear remarkable similarity to Indigenous ontologies, epistemologies, and governance structures. The relationship between these fields and Indigenous epistemology, underscored by experience in the field, has led to the conceptualization of bio-cultural engineering design; design that emerges from the inter-relationship of people and ecology. The biocultural engineering design methodology identifies the unique cosmological relationships and cultural underpinnings of contemporary Indigenous communities, and applies this specific cultural lens to engineered design and architecture. The development of resilience principles within the fields of architecture and engineering have created avenues for biocultural design to be translatable into engineering and architectural design documents, allowing access to large scale financial support for community development. This method is explored herein through literature and analysis of practical application in several different Indigenous communities and nations. This method lends itself to future research on biocultural design processes as a source of technological and design innovation as Indigenous communities practice placing their values and cosmologies at the center of development decisions, as well as comprehensive start-to-finish documentation of the methodology applied to diverse engineered applications, including water systems, energy systems, and building construction.

This project explores the Ktunaxa Nation's creation stories in order to understand the significance of these narratives in the formation and maintenance of the Ktunaxa culture. These stories inform and support the Ktunaxa ways of knowing, their worldviews, their history pre- and post-contact, and their connection to the geography of the Ktunaxa territory. Performance theory has been used to identify the ways in which the stories were shared during the filming of this project, and narrative inquiry has been used to draw out the creation story's central themes and how they relate to the ethnophilosophy of the Ktunaxa people --the interdependence of humans with all of creation; lessons from the animals including Skincu¢ the Coyote; the trauma of residential schools and the impact that has had on the culture and stories of the Ktunaxa; the landforms within the territory; and the responsibilities of all human beings according to these teachings. The research reflections identify truths that emerged through the ceremony of storytelling--rules to live by, ways to approach those within and outside the culture, lessons about being part of a community, and how to pattern the people and the culture off of the surrounding wildlife and geography. These lessons and stories relate to and support the culture of the Ktunaxa, past and present, by providing a connection to the Ktunaxa landscape and all that is within it, and anchors the culture with stories of that place that have been told for many thousands of years. Finally, this project discusses how Aboriginal worldviews contribute to and nourish the field of communication studies.

Connections to the Land: the Politics of Health and Wellbeing in Arviat, Nunavut is about traditional knowledge as process. The thesis examines the relationships between Inuit Qaujimajatuqangit (IQ) [“the Inuit way of doing things”; traditional knowledge (TK);], Inuit perceptions of health and wellbeing and the land; and what the relationships mean for integrated coastal and ocean management. Among Arviat Inuit (Arviarmiut), IQ, health and wellbeing and the land are tightly interconnected. When one relationship is stressed, disruptions occur throughout the whole system. IQ is embedded in Inuit perceptions of health and wellbeing, and to be healthy, Inuit maintain they must interact with the land in Inuit ways. In 2004, issues surrounding the nature of IQ, its control, production, documentation and legitimation were contested by Arviarmiut. Inuit strongly resented input from academics, resource managers, scientists or other southern “experts”. Arviarmiut sensitivities regarding IQ were in part the result of the rapid social change that had occurred over the last half century. Social systems suffered upheaval as colonial processes and institutions impacted values, networks, families and identity. The rate of change did not allow for time for traditional systems to adapt, and aspects of social change happened out of sync with each other resulting in dysfunction. Arviat’s history of relocation, uneven social change and expanded communication ability all affected the formation of IQ. Through participatory research, participant observation, interviews and network-building with Inuit organizations, the research explores IQ as process and the interconnections with the land and wellbeing. It recommends greater integration of Inuit into resource management planning and decision-making in ways consistent with IQ; and allowing Inuit to decide what processes and policies are most appropriate for them.

Connections to the Land: the Politics of Health and Wellbeing in Arviat, Nunavut is about traditional knowledge as process. The thesis examines the relationships between Inuit Qaujimajatuqangit (IQ) [“the Inuit way of doing things”; traditional knowledge (TK);], Inuit perceptions of health and wellbeing and the land; and what the relationships mean for integrated coastal and ocean management. Among Arviat Inuit (Arviarmiut), IQ, health and wellbeing and the land are tightly interconnected. When one relationship is stressed, disruptions occur throughout the whole system. IQ is embedded in Inuit perceptions of health and wellbeing, and to be healthy, Inuit maintain they must interact with the land in Inuit ways. In 2004, issues surrounding the nature of IQ, its control, production, documentation and legitimation were contested by Arviarmiut. Inuit strongly resented input from academics, resource managers, scientists or other southern “experts”. Arviarmiut sensitivities regarding IQ were in part the result of the rapid social change that had occurred over the last half century. Social systems suffered upheaval as colonial processes and institutions impacted values, networks, families and identity. The rate of change did not allow for time for traditional systems to adapt, and aspects of social change happened out of sync with each other resulting in dysfunction. Arviat’s history of relocation, uneven social change and expanded communication ability all affected the formation of IQ. Through participatory research, participant observation, interviews and network-building with Inuit organizations, the research explores IQ as process and the interconnections with the land and wellbeing. It recommends greater integration of Inuit into resource management planning and decision-making in ways consistent with IQ; and allowing Inuit to decide what processes and policies are most appropriate for them.

This thesis examines the extent to which the Karuk Tribe has participated in natural resource management regulatory processes, using the Klamath River Total Maximum Daily Load (TMDL) process as a particular case study for evaluation. One of the most effective ways that the Tribe participates in the TMDL process is through the rigorous adoption of the technical tools of regulatory science. Collaboration with nontribal organizations is also used to build capacity for participation. The Tribe’s active participation in the TMDL process has in turn shaped the process, making it more inclusive of tribal values and traditional knowledge, improving overall scientific inquiry, and facilitating increased cooperation among tribal and non-tribal resource managers. At the same time, the Tribe’s participation in the process remains “uneven,” underscoring the ongoing challenge of making regulatory processes that recognize the legitimacy of tribal knowledge and values.

Magister Legum - LLM (Mercantile and Labour Law) / Traditional knowledge has been around for centuries and has gained over the centuries and adapted to the local culture and environment, traditional knowledge is transmitted orally from generation to generation. It tends to be collectively owned and takes the form of stories, songs, folklore, proverbs, cultural values, beliefs, rituals, community laws, local language, and agricultural practices, including the development of plant species and animal breeds. The Swakopmund Protocol has been one of the legislations that has been put in place to protect Traditional knowledge and has to be reviewed. With Traditional communities playing a huge role at the in the Namibian communities, the aim of the protocol is to protect them by establishing its effectiveness. The mini thesis aims to study the intellectual property system in Namibia as a system of protection which is inadequate for protecting Traditional knowledge, and as a result there is a huge need for Namibia to develop its national sui generis system for protecting TK. There are so many gaps existing in Namibia with regards to the existing intellectual property laws that need to be filled with all the results from the research this mini this will provide, it could provide the direction the country needs to go in. The research focuses on the effectiveness of the Swakopmund Protocol that was implemented in 2010. Questions in the paper to be answered are such as what the protocol has achieved in the time that it has been in place, but more importantly how effective the Protocol is in protecting TK within the country and ways forward to protecting TK and making the protection as efficient as possible to extending necessary protection for TK and allow the next generations of people to have access to such knowledge. The mini thesis will be a desk-based research focusing on the Swakopmund Protocol. There is today a growing appreciation of the value of traditional knowledge. This knowledge is valuable not only to those who depend on it in their daily lives, but to modern industry and agriculture as well. Many widely used products, such as plantbased medicines, health products and cosmetics, are derived from traditional knowledge. Other valuable products based on traditional knowledge include agricultural and non-wood forest products as well as handicraft.

Coordenação de Aperfeiçoamento de Pessoal de Nível Superior / This research enquires how family farmers who are part of the Association of Creole Seed keepers of Ibarama, RS, rescue their traditional knowledge about the production of the creole corn seed, and how these farmers learn the production's techniques, through institutions that develop agricultural education activities, such as the Federal University of Santa Maria. The research also intends to investigate how this rescue process of knowledge and construction of the knowledge interfere in the organization of the units of production and reproduction of the family farming and the way of life of these individuals. To answer its objectives, the research shows that a qualitative approach, was developed through participatory research, therefore, the research count on a methodological hybrid focused in observation and semi-structured interviews that were realized with participating farmers of the association, the technical of the institutions EMATER and UFSM and also the current priest of the local Catholic church. After the interviews, we can understand how the development of the formalization of the Association was built, what are its achievements, limits and future prospects, as well as is possible to observe the role of the Federal University of Santa Maria as a partner in the Association's activities. Finally, highlights the important role of the Association front the society, with the conservation and rescue of the creole seeds, for this to be an act of valuing life and traditional knowledge. / A presente pesquisa, indaga sobre como os agricultores familiares que fazem parte da Associação de Guardiões das Sementes Crioulas de Ibarama, RS, resgatam seus saberes tradicionais sobre a produção de cultivares de milho crioulo e como esses mesmos agricultores apreendem as técnicas de produção, através de instituições que desenvolvem atividades de educação agrícola, como por exemplo, a Universidade Federal de Santa Maria. A pesquisa também pretende investigar como este processo de resgate de saberes e construção de conhecimento interferem na organização das unidades de produção e reprodução da agricultura familiar e na forma de vida desses sujeitos. Para atender aos seus objetivos a investigação, que apresenta uma abordagem qualitativa, foi desenvolvida através de pesquisa participante, portanto a pesquisa conta com um hibrido metodológico centrado na observação e em entrevistas semi-estruturadas que foram realizadas com os agricultores participantes da associação, técnicos das instituições EMATER e UFSM e também ao atual pároco da igreja católica local. Após as entrevistas pode-se conhecer como se deu o desenvolvimento da formalização da Associação, quais são suas conquistas, limites e perspectivas futuras, bem como se pode observar o papel da Universidade Federal de Santa Maria como parceira nas atividades da Associação. Por fim, evidencia-se o importante papel da Associação frente a sociedade, com a conservação e resgate das cultivares crioulas, por constituir-se este um ato de valorização da vida e dos saberes tradicionais.

Submitted by Valquíria Barbieri (kikibarbi@hotmail.com) on 2018-02-01T20:39:18Z No. of bitstreams: 1 DISS_2013_Augusto Cesar Pereira da Silva.pdf: 2977415 bytes, checksum: 7ae49100547c53a2a981fbf86cda10b7 (MD5) / Approved for entry into archive by Jordan (jordanbiblio@gmail.com) on 2018-02-02T14:22:16Z (GMT) No. of bitstreams: 1 DISS_2013_Augusto Cesar Pereira da Silva.pdf: 2977415 bytes, checksum: 7ae49100547c53a2a981fbf86cda10b7 (MD5) / Made available in DSpace on 2018-02-02T14:22:16Z (GMT). No. of bitstreams: 1 DISS_2013_Augusto Cesar Pereira da Silva.pdf: 2977415 bytes, checksum: 7ae49100547c53a2a981fbf86cda10b7 (MD5) Previous issue date: 2013-12-17 / FAPEMAT / O texto que segue trata-se de um estudo sobre a agricultura familiar tradicional do Brasil e as alterações sofridas no sistema sociocultural do campo em anos recentes. Buscou-se retratar as mudanças ou transformações pelas quais vem passando a comunidade Peraputanga, no município de Diamantino, Mato Grosso que foi tomada para pesquisa devido a persistências de características do seu modo de vida tradicional, até os dias de hoje. A comunidade cria gado, coleta frutos e planta à maneira caipira, em pequenas roças de derrubadas e, ainda, tem frequentemente recusado as propostas de integração ao agronegócio que circunda seu território, ao mesmo tempo em que busca técnicas que julgam ser de menor impacto ambiental. As duas formas de uso da terra – práticas relacionadas ao agronegócio, que geralmente adotam tecnologias de alto impacto ambiental, e técnicas ligadas à agricultura familiar – possuem lógicas diferentes; os usos da área rural, os meios para a produção agrícola e as relações sociais se diferenciam nas formas referidas. O estudo se deu entre os anos de 2011 e 2013 em visitas à comunidade, através de entrevistas estruturadas e semiestruturais - que foram gravadas e, posteriormente, transcritas. Concomitantemente à gravação das entrevistas, ouviu-se e registrou-se as histórias de vida dos moradores. A história oral foi o fio condutor da pesquisa que tomou por apoio teórico pensadores da contemporaneidade, a partir do encontro de epistemes totalizantes e culturas locais, da dicotomia entre ruralidade e urbanidade e do entendimento de cultura como processo negociável por seus agentes. Num primeiro momento, é apresentado um olhar sobre a contemporaneidade, sobre a pesquisa em si e seus objetivos de descrever a comunidade Peraputanga, analisando as mudanças sofridas pelo grupo de moradores. Em seguida, é descrita a metodologia e as referências teóricas que lhe dão lastro. Na forma de vida caipira, produzia-se quase todo o necessário para a sobrevivência das pessoas e os hábitos sociais davam coesão ao grupo para propiciar alimento, moradia e o conforto mínimo necessário. As novas gerações têm a necessidade de sair da localidade para estudar, os jovens interrompem o ciclo de reprodução do que Candido (1979) chamou de cultura caipira e passam a fazer parte de dois mundos que operam de maneiras diferentes. Eles tendem a sair do envolvimento familiar para fazer parte do processo de desenvolvimento. No seio da comunidade há iniciativas que buscam manter os laços sociais e, se possível, as técnicas de produção agrícola. / This study it’s about the traditional family farming in Brazil and the changes done in the socio cultural system of the field in recent years. Sought to portray the changes and transformations which comes through the community Peraputanga in the city of Diamantino, Mato Grosso. The community have been taken for study because of the persistence characteristics of their traditional way of life, until the present day. The community cattle, collecting fruits and plant the caipira way, in small plantations and also has frequently rejected the proposed integration agribusiness surrounding territory, while seeking techniques they deem to be of lesser environmental impact. The two forms of land use - practices related to agribusiness, which usually adopt high impact technologies to the environmental, and techniques related to family agriculture - have different logics; uses the rural area, the means of agricultural production and social relations differ in the ways mentioned. The study took place between the years 2011 and 2013 visits in the community, through structured interviews and semi estrutured - which were recorded and later transcribed. Concurrently with the recording of the interviews, heard and enrolled the life stories of the residents. Oral history was the thread of research that has taken support of contemporary theoreticals, from meeting epistems totalizing and local cultures, the dichotomy between rurality and urbanity and understanding of culture as a negotiable process by their agents. At first, we present a look at the contemporary, about the survey itself and its aims to describe the community Peraputanga, analyzing the changes undergone by the group of residents, then, we describe the methodology and theoretical references. In the form of caipira life, producing almost everything necessary for the survival of people and social habits gave cohesion to the group to provide food, shelter and comfort minimum. The new generations need to leave the town to study, young disrupt the breeding cycle than Candido (1979) called caipira culture and become part of two worlds that operate in different ways. They tend to leave the family involvement to be part of the development process. Within the community there are initiatives that seek to maintain social ties and, if possible, the techniques of agricultural production .