This thesis employs postcolonial theory, a case study methodology, semi-structured interviews, and archival research to understand Mi’kmaq and Maliseet peoples’ sporting experiences in the Maritimes region of Canada. Two publishable papers comprise this thesis. The first paper analyzes the obstacles the participants faced and the positive experiences they had in sport. The second paper examines the ways in which the concept of “difference” was reproduced and challenged through the participants’ involvement in mainstream and all-Native sporting environments. Together, these papers bring much needed scholarly attention to Mi’kmaq and Maliseet peoples’ involvement in sport in the Maritimes, while they also make a contribution to the existing body of literature concerning Aboriginal peoples’ sport participation in Canada.

This thesis employs postcolonial theory, a case study methodology, semi-structured interviews, and archival research to understand Mi’kmaq and Maliseet peoples’ sporting experiences in the Maritimes region of Canada. Two publishable papers comprise this thesis. The first paper analyzes the obstacles the participants faced and the positive experiences they had in sport. The second paper examines the ways in which the concept of “difference” was reproduced and challenged through the participants’ involvement in mainstream and all-Native sporting environments. Together, these papers bring much needed scholarly attention to Mi’kmaq and Maliseet peoples’ involvement in sport in the Maritimes, while they also make a contribution to the existing body of literature concerning Aboriginal peoples’ sport participation in Canada.

As Aboriginal peoples relocated to urban areas in the 1950s and 1960s they often found that the services they were offered did not suit their needs, to address this issue Aboriginal peoples began advocating for organizations of their own. Two such organizations include the Saskatoon Indian and Métis Friendship Centre and the Community Liaison Committee. This thesis will explore how Aboriginal peoples worked to create organizations that served their needs, rather than assimilating as was expected; how the status blind approach within organizations was resisted; and how these organizations had a strong desire and vision to become self-governing, often demonstrated by engaging in coproduction, even in the very early stages of organizational development. The data collected included archival documents and informant interviews and was analyzed using an adapted form of grounded theory. The research and analysis revealed waves of engagement in coproduction as a way to defy expectations that Aboriginal peoples would assimilate once moving to the city, and rather embrace Aboriginal cultures and practices in the city.

The purpose of this thesis is to gain a greater understanding of Aboriginal world views and determine their implications for the education of Aboriginal adults. Aboriginal world views are the fundamental assumptions or deep structures which form the basis of Aboriginal cultures. World views are mediated and expressed through language, dance, art, and religion. In this research I chose to gain; a greater understanding of Aboriginal world views by, interviewing the Aboriginal staff and students of the Prince George Native Friendship Centre.<p>I began the fieldwork for this ethnographic study in June of 1992 by interviewing the staff and students of Project Refocus, by taking part in two classes with the students of the Start Program, and by entering into conversations with individual staff members from a variety of programs. Four of the participants in these interviews: became key respondents who acted as editors of my written work and guides for my ongoing investigation. I built upon the knowledge gained in our conversations by reading the' literature pertaining to Aboriginal world views. This knowledge was further supplemented by my participation in such Aboriginal ceremonies as the sweatlodge and the pipe ceremony. Personal narrative is entwined with academic discourse throughout the thesis in order to reflect the manner in which I gained a greater understanding of Aboriginal world views.<p>Examination of the interview transcripts revealed two themes common to the world views of the Aboriginal participants. The first theme, harmonious relationships, demonstrates the value these participants place on living in harmony with the other human and non-human entities who inhabit the world. Recognizing that all entities are important to the continuation of life, the participants in this research work to enhance and preserve their relationships with their human and non-human cousins. The second theme, spirituality, refers to many participants' belief that all aspects of the natural world possess, spiritual characteristics. The spiritual dimensions of nature link human and non-human together in kinship, and lead to greater knowledge and understanding.<p>Having examined the two themes of harmonious relationships and spirituality, I go on to discuss their implications for the education of Aboriginal adults. Foremost among these is that knowledge has a social purpose; it is not acquired for personal gain but is to be used for the benefit of the human and non-human community. Second, Aboriginal peoples consider that the relationship between educator and learner lies at the heart of the educative process in contrast to Euro-Canadian education which stresses the transmission of skills and knowledge. Third, education does not interrupt the harmonious interrelationships found in nature. Finally, approaches to the education of Aboriginal adults should incorporate their spiritual understandings, for their knowledge and wisdom are spiritually inspired.

This dissertation is divided into three main components that each relate to the socioeconomic wellbeing of Aboriginal peoples in the Canadian labour market. Specifically, using data from the master file of the Canadian census for the years 1996, 2001 and 2006, the first section examines the wage differential for various Aboriginal and non-Aboriginal groups, including a comparison of those living on-and-off-reserves. The study finds that, while a sizeable wage gap between Aboriginal and non-Aboriginal persons still exists, this disparity has narrowed over the three census periods for those living off-reserve. The Aboriginal-non-Aboriginal wage differential is largest among the on-reserve population and this gap has remained relatively constant over the three census periods considered in the study. The second study in the dissertation uses data from the master file of the Canadian Labour Force Survey for 2008 and 2009 to estimate the probability that an individual is a labour force participant, and, conditional on labour force participation, the probability that a respondent is unemployed, comparing several Aboriginal and non-Aboriginal groups. The results reveal that Aboriginal men and women have lower rates of labour force participation and higher rates or unemployment in both periods as compared to their non-Aboriginal counterparts. Aboriginal peoples were also disproportionately burdened by a slowdown in economic activity as measured by a change in the probability of unemployment moving from 2008 to 2009, as compared to non-Aboriginal people, who experienced a smaller increase in the probability of unemployment moving from a period of positive to negative economic growth. Finally, the third study examines the probability of high school dropout comparing Aboriginal peoples living on-and-off-reserve using data from the master file of the Aboriginal Peoples Survey for 2001. The findings reveal dramatically higher rates of dropout among Aboriginal people living on-reserve as compared to those living off-reserve. Limitations of all three studies as well as some possible directions of future research related to similar issues concerning Canada’s Aboriginal population are discussed in the concluding chapter of the dissertation.

From September 2000 through May 2001, a team of two psychologists and two psychology graduate students (myself included) from the University of Saskatchewan delivered a variety of psychological services to a remote reserve community in northern Saskatchewan via telehealth from the Royal University Hospital in Saskatoon. Using telehealth, we provided psychoeducational information, therapy, assessments, case consultations and support services to Aboriginal health workers in this community. The present study is an evaluation of the use of telehealth in the delivery of psychological services to remote reserve communities. A semi-structured interview was employed to gain knowledge about the experiences of people involved in this telehealth project as well as the insights, thoughts and beliefs of Aboriginal and non-Aboriginal mental health workers regarding the use of telehealth with remote communities. In total, eight interviews were conducted for this study. Results indicate that although telehealth technology was seen as positive, psychology is often perceived in a negative manner by Aboriginal people. Due to this disconnection between Aboriginal people and Western psychology, psychological service provision with telehealth needs to be considered in conjunction with building relationships and trust in the community. Despite the difficulties, the results indicate that there is much that can be gained by providing psychological services to remote Aboriginal communities via telehealth.

This dissertation is divided into three main components that each relate to the socioeconomic wellbeing of Aboriginal peoples in the Canadian labour market. Specifically, using data from the master file of the Canadian census for the years 1996, 2001 and 2006, the first section examines the wage differential for various Aboriginal and non-Aboriginal groups, including a comparison of those living on-and-off-reserves. The study finds that, while a sizeable wage gap between Aboriginal and non-Aboriginal persons still exists, this disparity has narrowed over the three census periods for those living off-reserve. The Aboriginal-non-Aboriginal wage differential is largest among the on-reserve population and this gap has remained relatively constant over the three census periods considered in the study. The second study in the dissertation uses data from the master file of the Canadian Labour Force Survey for 2008 and 2009 to estimate the probability that an individual is a labour force participant, and, conditional on labour force participation, the probability that a respondent is unemployed, comparing several Aboriginal and non-Aboriginal groups. The results reveal that Aboriginal men and women have lower rates of labour force participation and higher rates or unemployment in both periods as compared to their non-Aboriginal counterparts. Aboriginal peoples were also disproportionately burdened by a slowdown in economic activity as measured by a change in the probability of unemployment moving from 2008 to 2009, as compared to non-Aboriginal people, who experienced a smaller increase in the probability of unemployment moving from a period of positive to negative economic growth. Finally, the third study examines the probability of high school dropout comparing Aboriginal peoples living on-and-off-reserve using data from the master file of the Aboriginal Peoples Survey for 2001. The findings reveal dramatically higher rates of dropout among Aboriginal people living on-reserve as compared to those living off-reserve. Limitations of all three studies as well as some possible directions of future research related to similar issues concerning Canada’s Aboriginal population are discussed in the concluding chapter of the dissertation.

In a mineral development scenario, Aboriginal groups rely heavily on Environmental Assessment (EA) and Impact and Benefit Agreements (IBAs) to address their interests and concerns. While EA and IBAs are separate processes – EA is legislated and informed by the Crown, and IBAs operate in the realm of private contract law – together, the two are ostensibly part of a parallel process that connect the Aboriginal group(s), Government and the mining proponent. Indisputably, IBAs support a more inclusive development based on consultation, partnership and participation. IBAs and EA have the potential to enhance Aboriginal involvement in mineral development and positively influence the design and planning of the mine. This thesis examines the Tahltan Nation’s involvement and participation in the Galore Creek Project in British Columbia, and demonstrates the challenges and opportunities that arose during the EA and IBA process. It uses key informant interviews to gain multiple perspectives – from the proponent, Tahltan, and Government, to understand how the Tahltan utilized the EA and IBA to participate in the mineral development.

The purpose of this thesis is to gain a greater understanding of Aboriginal world views and determine their implications for the education of Aboriginal adults. Aboriginal world views are the fundamental assumptions or deep structures which form the basis of Aboriginal cultures. World views are mediated and expressed through language, dance, art, and religion. In this research I chose to gain; a greater understanding of Aboriginal world views by, interviewing the Aboriginal staff and students of the Prince George Native Friendship Centre.<p>I began the fieldwork for this ethnographic study in June of 1992 by interviewing the staff and students of Project Refocus, by taking part in two classes with the students of the Start Program, and by entering into conversations with individual staff members from a variety of programs. Four of the participants in these interviews: became key respondents who acted as editors of my written work and guides for my ongoing investigation. I built upon the knowledge gained in our conversations by reading the' literature pertaining to Aboriginal world views. This knowledge was further supplemented by my participation in such Aboriginal ceremonies as the sweatlodge and the pipe ceremony. Personal narrative is entwined with academic discourse throughout the thesis in order to reflect the manner in which I gained a greater understanding of Aboriginal world views.<p>Examination of the interview transcripts revealed two themes common to the world views of the Aboriginal participants. The first theme, harmonious relationships, demonstrates the value these participants place on living in harmony with the other human and non-human entities who inhabit the world. Recognizing that all entities are important to the continuation of life, the participants in this research work to enhance and preserve their relationships with their human and non-human cousins. The second theme, spirituality, refers to many participants' belief that all aspects of the natural world possess, spiritual characteristics. The spiritual dimensions of nature link human and non-human together in kinship, and lead to greater knowledge and understanding.<p>Having examined the two themes of harmonious relationships and spirituality, I go on to discuss their implications for the education of Aboriginal adults. Foremost among these is that knowledge has a social purpose; it is not acquired for personal gain but is to be used for the benefit of the human and non-human community. Second, Aboriginal peoples consider that the relationship between educator and learner lies at the heart of the educative process in contrast to Euro-Canadian education which stresses the transmission of skills and knowledge. Third, education does not interrupt the harmonious interrelationships found in nature. Finally, approaches to the education of Aboriginal adults should incorporate their spiritual understandings, for their knowledge and wisdom are spiritually inspired.

From September 2000 through May 2001, a team of two psychologists and two psychology graduate students (myself included) from the University of Saskatchewan delivered a variety of psychological services to a remote reserve community in northern Saskatchewan via telehealth from the Royal University Hospital in Saskatoon. Using telehealth, we provided psychoeducational information, therapy, assessments, case consultations and support services to Aboriginal health workers in this community. The present study is an evaluation of the use of telehealth in the delivery of psychological services to remote reserve communities. A semi-structured interview was employed to gain knowledge about the experiences of people involved in this telehealth project as well as the insights, thoughts and beliefs of Aboriginal and non-Aboriginal mental health workers regarding the use of telehealth with remote communities. In total, eight interviews were conducted for this study. Results indicate that although telehealth technology was seen as positive, psychology is often perceived in a negative manner by Aboriginal people. Due to this disconnection between Aboriginal people and Western psychology, psychological service provision with telehealth needs to be considered in conjunction with building relationships and trust in the community. Despite the difficulties, the results indicate that there is much that can be gained by providing psychological services to remote Aboriginal communities via telehealth.