La langue est en partie responsable de la perpétuation de la violence sexuelle. Alors que la théorie féministe semble l'alliée naturelle de cette étude, la relation binaire mise au premier plan dans la théorie féministe du traumatisme - en renommant la victime de viol en survivante de viol, par exemple - a gardé son oppression plus ou moins intacte. Mon approche est de m'éloigner du cadre strict de la théorie féministe pour comprendre pleinement la violence sexuelle et sa place dans l'histoire ainsi que son impact sur une femme qui a vécu le crime. En m'appuyant sur les théories de la (dé)colonisation pour analyser les récits de viol, je trouve des parallèles dans les deux actes d'oppression ainsi que dans les modes d'émancipation. Le potentiel ici est d'établir une nouvelle méthodologie qui permettra de recadrer l'analyse littéraire et de décoloniser la politique, la langue et la pédagogie du «monde réel» du viol, c'est-à-dire de montrer l'impact de la suppression, de l'ignorance ou de la négligence du viol comme problème sociopolitique central et structurel. Le corpus de cette thèse se compose de quatre récits littéraires, dont deux sont (semi)-autobiographiques: Cereus Blooms at Night, par Shani Mootoo; Memories of the Future, par Siri Hustvedt; The Apology, par Eve Ensler; et, In My Own Moccasins: A Memoir of Resilience, par Helen Knott. / Language is partially to blame for the perpetuation of sexual violence. While feminist theory would seem the natural ally to this study, the binary relationship foregrounded in feminist trauma theory—in renaming the rape victim as rape survivor, for example—has been kept her oppression more or less intact. My approach is to move away from the strict framework of feminist theory so as to fully understand sexual violence and its place in history as well as its impact on a woman who has experience the crime. In drawing upon theories of (de)colonization to analyze rape narratives, I find parallels in both oppressive acts as well is in modes of emancipation. The potential here is to establish a new methodology that will enable to reframe literary analysis, and to decolonize the “real-world” politics, language, and pedagogy of rape, that is, to show the impact of deleting, overlooking or neglecting rape as a central, structural sociopolitical problem. The Corpus of this dissertation consists of four literary narratives, two of which are (semi)-autobiographical: Cereus Blooms at Night, by Shani Mootoo; Memories of the Future, by Siri Hustvedt; The Apology, by Eve Ensler; and, In My Own Moccasins: A Memoir of Resilience, by Helen Knott.

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To increase equity and inclusion for underserved and excluded Indigenous students, we must make efforts to mitigate the unique barriers they face. As their knowledge systems have been historically excluded and erased in Western science, we begin by reviewing the literature on the inclusion of Traditional Ecological Knowledge (TEK) in biology education and describe best practices. Next, to better understand how Native Hawaiian and other Pacific Islander (NHPI) students integrate into the scientific community, we used Social Influence Theory as a framework to measure NHPI student science identity, self-efficacy, alignment with science values, and belonging. We also investigated how students feel their ethnic and science identities interact. We found that NHPI students do not significantly differ from non-NHPI students in these measures of integration, and that NHPI students are varied in how they perceive their ethnic and science identities interact. Some students experience conflict between the two identities, while others view the two as having a strengthening relationship. Next, we describe a lesson plan created to include Hawaiian TEK in a biology class using best practices described in the literature. This is followed by an empirical study on how students were impacted by this lesson. We measured student integration into the science community using science identity, self-efficacy, alignment with science values, and belonging. We found no significant differences between NHPI and non-NHPI students. We also looked at student participation, and found that all students participated more on intervention days involving TEK and other ways of knowing than on non-intervention days. Finally, we describe qualitative findings on how students were impacted by the TEK interventions. We found students were predominantly positively impacted by the inclusion of TEK and discuss future adjustments that could be made using their recommendations. The last chapter describes how we used remote sensing to investigate land cover in a fenced and unfenced region of the Koʻolau Mountains on the island of Oahu. After mapping the biodiversity hotspot Management Unit of Koloa, we found that there is slighlty more bare ground, grass, and bare ground/low vegetation mix in fenced, and thereby ungulate-free areas, than those that were unfenced and had ungulates. Implications of these findings and suggestions for future research are discussed.

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The research project upon which this dissertation is based focused on enhancing understandings of the nature of current First Nations/non-Aboriginal relations in environmental management. The project was undertaken as a collaborative initiative by the author, a non-Aboriginal doctoral researcher, in partnership with Walpole Island First Nation. The research served as an opportunity for co-producing knowledge on this subject across cultures and worldviews, and as an effort to build towards our shared aspiration of learning how distinct, yet inextricably linked, First Nations/non-Aboriginal understandings, approaches and worldviews can come together within a context of mutual respect and mutual benefit. The purpose of the research was to investigate the existence and types of issues leading to First Nations/non-Aboriginal tensions in environmental management, to analyze and unpack underlying causes of challenges identified via the research, and to construct avenues for relationship improvement. The research project was grounded in a specific investigation into relations in species at risk conservation and recovery in southern Ontario, Canada. The resulting dissertation is structured around three primary focal areas: 1) investigating and exposing colonial influences at play in Canada’s Species at Risk Act, and offering a new model for co-governance in this arena and beyond; 2) investigating relations surrounding efforts towards traditional ecological knowledge (TEK) transfer in species at risk work, with a focus on exploring issues identified in relation to intellectual imperialism; and 3) introducing and characterizing an original, reconceptualized approach to First Nations/non-Aboriginal relationships in academic research; this approach focused on ways in which investigatory practice can become a means of working towards broader reconciliation goals. Research findings from this dissertation indicate that colonial factors, often unevenly visible to actors involved in environmental management and research, continue to strongly affect the potential for positive, productive First Nations/non-Aboriginal relations in these spheres - including within the species at risk conservation and recovery arena examined here. Project results provide insight into the nature of the factors influencing relationships, as well as potential avenues for addressing the vitality of colonialism in contemporary relations and overcoming the influences on First Nations and on First Nations/non-Aboriginal relationships.

This study investigates two central research problems. These are: What are the healing practices of Aeta women? What are the implications of the healing practices of Aeta women in the academic discourse? This inquiry is important for the following reasons: (a) it focuses a reconsidered gaze and empirical lens on the healing practices of Aeta women healers as well as the lessons, insights and perspectives which may have been previously missed; (b) my research attempts not to be 'neutral' but instead be an exercise in participatory action research and as such hopefully brings a new space of decolonization by documenting Aeta women healers’ contributions in the political and academic arena; and (c) it is an original contribution to postcolonial, anti-colonial and Indigenous feminist theories particularly through its demonstration the utility of these theories in understanding the health of Indigenous peoples and global health. There are 12 Aeta women healers who participated in the Talking Circle. This study is significant in grounding both the theory and the methodology while comparatively evaluating claims calibrated against the benchmark of the actual narratives of Aeta women healers. These evaluations subsequently categorized my findings into three themes: namely, identity, agency and representation. This work is also important in illustrating the Indigenous communities’ commonalities on resistance, accommodation, evolution and devolution of social institutions and leadership through empirical example. The work also sheds light on how the members of our Circle and their communities’ experiences with outsider intrusion and imposed changes intentionally structured to dominate them as Indigenous people altered our participants and their communities. Though the reactions of the Aeta were and are unique in this adaptive process they join a growing comparative scholarly discussion on how contexts for colonization were the same or different. This thesis therefore joins a growing comparative educational literature on the contextual variations among global experiences with colonization. This is important since Indigenous Peoples' experiences are almost always portrayed as unique or “exotic”. I can now understand through comparison that many of the processes from military to pedagogical impositions bore striking similarities across various colonial, geographical and cultural locations.

The research project upon which this dissertation is based focused on enhancing understandings of the nature of current First Nations/non-Aboriginal relations in environmental management. The project was undertaken as a collaborative initiative by the author, a non-Aboriginal doctoral researcher, in partnership with Walpole Island First Nation. The research served as an opportunity for co-producing knowledge on this subject across cultures and worldviews, and as an effort to build towards our shared aspiration of learning how distinct, yet inextricably linked, First Nations/non-Aboriginal understandings, approaches and worldviews can come together within a context of mutual respect and mutual benefit. The purpose of the research was to investigate the existence and types of issues leading to First Nations/non-Aboriginal tensions in environmental management, to analyze and unpack underlying causes of challenges identified via the research, and to construct avenues for relationship improvement. The research project was grounded in a specific investigation into relations in species at risk conservation and recovery in southern Ontario, Canada. The resulting dissertation is structured around three primary focal areas: 1) investigating and exposing colonial influences at play in Canada’s Species at Risk Act, and offering a new model for co-governance in this arena and beyond; 2) investigating relations surrounding efforts towards traditional ecological knowledge (TEK) transfer in species at risk work, with a focus on exploring issues identified in relation to intellectual imperialism; and 3) introducing and characterizing an original, reconceptualized approach to First Nations/non-Aboriginal relationships in academic research; this approach focused on ways in which investigatory practice can become a means of working towards broader reconciliation goals. Research findings from this dissertation indicate that colonial factors, often unevenly visible to actors involved in environmental management and research, continue to strongly affect the potential for positive, productive First Nations/non-Aboriginal relations in these spheres - including within the species at risk conservation and recovery arena examined here. Project results provide insight into the nature of the factors influencing relationships, as well as potential avenues for addressing the vitality of colonialism in contemporary relations and overcoming the influences on First Nations and on First Nations/non-Aboriginal relationships.

This study investigates two central research problems. These are: What are the healing practices of Aeta women? What are the implications of the healing practices of Aeta women in the academic discourse? This inquiry is important for the following reasons: (a) it focuses a reconsidered gaze and empirical lens on the healing practices of Aeta women healers as well as the lessons, insights and perspectives which may have been previously missed; (b) my research attempts not to be 'neutral' but instead be an exercise in participatory action research and as such hopefully brings a new space of decolonization by documenting Aeta women healers’ contributions in the political and academic arena; and (c) it is an original contribution to postcolonial, anti-colonial and Indigenous feminist theories particularly through its demonstration the utility of these theories in understanding the health of Indigenous peoples and global health. There are 12 Aeta women healers who participated in the Talking Circle. This study is significant in grounding both the theory and the methodology while comparatively evaluating claims calibrated against the benchmark of the actual narratives of Aeta women healers. These evaluations subsequently categorized my findings into three themes: namely, identity, agency and representation. This work is also important in illustrating the Indigenous communities’ commonalities on resistance, accommodation, evolution and devolution of social institutions and leadership through empirical example. The work also sheds light on how the members of our Circle and their communities’ experiences with outsider intrusion and imposed changes intentionally structured to dominate them as Indigenous people altered our participants and their communities. Though the reactions of the Aeta were and are unique in this adaptive process they join a growing comparative scholarly discussion on how contexts for colonization were the same or different. This thesis therefore joins a growing comparative educational literature on the contextual variations among global experiences with colonization. This is important since Indigenous Peoples' experiences are almost always portrayed as unique or “exotic”. I can now understand through comparison that many of the processes from military to pedagogical impositions bore striking similarities across various colonial, geographical and cultural locations.

British Columbia (BC) is becoming increasingly diverse, so I began this research in an effort to understand the practices of other teachers across BC regarding the inclusion of musics that reflect the cultural diversity of their students. With the introduction of a new curriculum in BC beginning in 2015, music educators across the province can now meaningfully include musics that embrace the cultural diversity of their students. Additionally, Indigenous musics, worldviews, and teachings have their own elevated position as part of the new curriculum and are no longer grouped together with other musics as part of musics from a variety of cultural and social contexts. Thus, I surveyed BC music teachers to understand their current practices, experiences, and attitudes using a mixed-methods questionnaire using both open- and closed-ended questions. Decolonization and historical, philosophical, and theoretical supports for non-Western music education are the frameworks for this research. I distributed my questionnaire via the BC Music Educators’ Association listserve and conference, and I received eighty valid responses (N = 80). I discovered that 68% of participants currently utilize non-Western musics (nWM) in their own practices and of the 32% of participants who do not include nWM, 42% have used nWM in the past. Educators reported many benefits that they experienced through the inclusion of nWM, but they also reported some difficulties or barriers. Therefore, I will share the results of this exploration of the current practices, experiences, and attitudes of music educators in BC. / Graduate

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