There is a deeply held bias in Northwest Coast scholarly literature that suggests pre-contact Indigenous warfare was primarily made up of simplistic nighttime sneak attacks to raid for slaves or treasure. This thesis examines sixteen battles in the pre-contact history of the Nine Allied Tsimshian Tribes to show that there were sieges, battlefield maneuvers were complex and coordinated with multiple forces, combat was well organised, had strong leadership, and the Nine Tribes utilised these sophisticated strategies and tactics in warfare to achieve broader geopolitical goals. / Graduate

In 1996, the authors of the Canadian Royal Commission on Aboriginal Peoples concluded Canadian educational policy had been based on the false assumption of the superiority of European worldviews. The report authors recommended the transformation of curriculum and schools to recognize that European knowledge was not universal. Aboriginal researcher Battiste believes the current system of Canadian education causes Aboriginal children to face cognitive imperialism and cognitive assimilation and that this current practice of cultural racism in Canada makes educational institutions a hostile environment for Aboriginal learners. In order to counter this cultural racism, Battiste calls for the decolonization of education. In 2005, the president of Northwest Community College (NWCC), publicly committed to decolonizing the college in order to address the continuing disparity in educational attainment between Aboriginal and non-Aboriginal learners. Upon the president’s departure in 2010, the employees of NWCC were left to define for themselves the meaning of decolonization. This qualitative study was designed to build a NWCC definition of colonization and decolonization by collecting researcher observations, nine weeks of participant blog postings, and pre and post blog Word survey responses drawn from a purposeful sample of six Aboriginal and six non-Aboriginal NWCC employees selected from staff, instructor and administrator employee groups. The findings revealed NWCC employees held multiple definitions of colonization and decolonization which did not vary between employee groups, or based on participant gender; however, differences were found based on whether the participants were Aboriginal or non-Aboriginal. Both Aboriginal and non-Aboriginal participants thought decolonization was a worthy goal for the college. Aboriginal participants felt hopeful that decolonization would happen in the future and thought decolonization had to do with moving forward to a time when they would be valued, respected, empowered, unashamed, safe, and viewed as equal to non-Aboriginals. Non-Aboriginal participants were unsure if decolonization was possible because it would require going back in time to restore the Aboriginal way of life. When non-Aboriginal participants felt their thoughts were not being valued or they were being associated with colonialism, they felt angry and guarded and were uncomfortable with Aboriginal participants expressing anger towards Colonizers.

This study investigates the relationship between gender, social capital and resilience in four of British Columbia’s rural, island communities. Each community’s unique circumstances provide a distinctive context in which to study the interaction between these concepts. This study utilizes quantitative data from several sources, including Statistics Canada, BC Stats, and a mail out survey conducted by the Resilient Communities Project (RCP). This study also utilizes qualitative data from several sources, including two sets of RCP interviews, interviews carried out in the Haida First Nation community of Old Massett, and participant observation. The results of these case studies confirm the necessity of taking context into consideration in any study of the operation of social capital. Within this specific context, social networks operate very differently than in an urban setting. The small size of these rural communities means that the entire community functions as one social network, within which residents have ties of differing strengths. The strength of their ties determines their access to resources within the network, as access to these resources is only given to those who are accountable and trustworthy. Through visible and repeated social interaction, residents built strong ties to one another. These ties allow for processes of generalized reciprocity to take place, wherein residents give to others with no immediate expectation of receiving back, knowing that should they need help, it will be available. This process relies entirely on the trust built up through repeated interactions and the sanctions imposed on those who break it, and contributes greatly to community resilience. Women play a particular role within these communities. Unlike studies that find that women are disadvantaged by their social networks, the results of this study find that women have parlayed their higher levels of involvement in the social life of the community and the informal economy into beneficial social networks based on trust and reciprocity. In addition, their higher levels of education put them at the forefront of the new service economy with lower levels of unemployment and equal likelihood of self-employment, all of which contributes not only to individual resilience, but community resilience as well. / Arts, Faculty of / Sociology, Department of / Graduate

This thesis provides the first direct comparison between – and integration of – community-based and science-based approaches to the establishment of marine protected areas (MPAs). MPAs are one potentially effective conservation tool, but are being established very slowly. My research shows that community involvement in placing MPAs can help meet many ecological goals, although biophysical data improve the conservation value of sitings. To assess the need for MPAs in British Columbia (BC), Canada, I mapped stressors resulting from human activities. This produced a powerful rationale for MPAs: very little of the ocean, and almost none of the continental shelf of BC, lies beyond the reach of human stressors. My work helps reconcile differing perspectives about the efficacy of community-based vs. science-based MPA selection. I explored and analyzed these approaches, separately and together, in two areas in BC. First, I generated a community-based plan for MPA placement through partnerships with two First Nations (indigenous peoples) in BC. They offered strong support for spatial protection measures, and individuals nominated overlapping areas. Second, I applied a decision support tool (Marxan) to determine MPA placement under scientific precepts. Conservation planning usually lacks detailed ecological information but the Marxan approach was robust to some missing data; in such cases, it was best to use available abiotic and biotic data to ensure that both habitats and species were represented. Third, I integrated community-based and science-based approaches, to find that they verified and complemented each other. Indeed, an integration of the two was preferred by participants and also achieved all conservation objectives. Finally, I took a novel and pragmatic approach to ocean zoning. I used spatial data for thirteen commercial fisheries on Canada’s west coast to select areas where fishing should be permitted, rather than prohibiting fishing under a MPA paradigm. The results revealed that small reductions in fisheries yields, if judiciously selected, could allow creation of large unfished areas that embraced diverse biophysical regions and habitat types. Such a pragmatic approach could achieve remarkable conservation gains. / Science, Faculty of / Resources, Environment and Sustainability (IRES), Institute for / Graduate

This research explores dynamics around Aboriginal language learning and use in Vancouver, British Columbia. With many different First Nations and Aboriginal languages represented in the city, urban Aboriginal language revitalization is complex and challenging. Sixteen research participants talked with me about competing priorities for urban Aboriginal individuals and families, the linguistic diversity of the British Columbia First Nations, and how demographic urbanization of Aboriginal peoples intersects with movements of language revitalization. The resulting analysis highlights some emerging language ideologies connected to urban Aboriginal language use and learning. Language ideologies have been defined as “the cultural system of ideas about social and linguistic relationships, together with their loading of moral and political interests” (Irvine, cited in Kroskrity 2000:5). By identifying some commonalities in research participants’ attitudes around Aboriginal languages in the city, I argue that ‘placing language’ and ‘finding a place for language’ are critical issues for looking at Aboriginal language use and learning in Vancouver. By ‘placing language’, I mean that participants stressed the locality of Aboriginal languages, drawing important connections between land and language. Many honoured local languages by stating that their use and preservation should be top priorities in urban-specific language revitalization initiatives. They also recognized that other Native languages are represented in the city and could be fostered by collaboration with home communities, including reserve language programs. By ‘finding a place for language’, I mean taking time and making effort toward language learning and use in the fast-paced urban environment. Determining a place and a time for language in daily life or during events is crucial for language revitalization efforts in the city. This thesis specifies some suggestions for finding a place for language, highlighting different ideas shared by participants about public school language education, community centres as places for language learning, and use of local languages in service organizations and educational institutions and in the public sphere. / Arts, Faculty of / Anthropology, Department of / Graduate

This thesis provides an analysis of the history and social context of the labret (lip plug) on the Northwest Coast of British Columbia over the last 5,000 years. Although labrets have typically been characterized as markers of ‘status’ with connotations of gender, the variability in observations made by early explorers and ethnographers suggests that this simplistic depiction belies a complexity in what aspect of social identity this form of personal communicated. Therefore, this research has sought to explore the relationship between labrets and social identity by conducting a comprehensive typological analysis by which to examine patterning in materiality through time and space. Although hindered by a lack of temporal data and contextual information on gender association, the results of this research demonstrate that there is geographical patterning at multiple scales—regional, sub-regional and even on the village or site level—which supports the hypothesis that the labret has been an exclusionary tradition conveying both individual and group social identity that varies through time and space in this region. The social meaning of labrets is further explored through research on contemporary labret use, which highlights a tension between individual expression and group acceptance that is expressed materially, contrasting the physical permanence of the labret and the mutability in social meaning conveyed. Finally, interviews with First Nations artists who include labrets in their art has shown that cultural identity both informs and is informed by a concept of shared heritage; thus, the labret is a symbol and expression of social identity that continues to hold significant meaning for the descendants of this heritage. Therefore, while simple correlations of the labret with ‘status’ and ‘gender’ are not wrong, nonetheless they betray the complexity of body ornamentation which, though manifested materially, is highly contextual. This research contributes to the ongoing anthropological discussion of materiality and identity, considering the ways that structured style is negotiated through practice, and asking whether this recursive, dynamic and dialectical relationship can be accessed archaeologically—a task that ultimately requires a commitment to reflexivity, multivocality, and critical examination of the research process itself. / Arts, Faculty of / Anthropology, Department of / Graduate

Typically small in number and poorly resourced, Canadian non-status First Nations often find themselves in conflict with more powerful private interests pursuing intensive resource development activities on their traditional lands. In the face of these threats, some non-status First Nations are using a combination of traditional environmental knowledge, a renewed commitment to traditional subsistence activities, and self-developed spiritual ecologies to reassert their sovereignty over ancestral territories. Eastern Ontario’s Ardoch Algonquin First Nation (AAFN) is one such group. AAFN members carry out cultural activities such as canoe building, hunting, trapping and harvesting wild rice on their traditional lands at the headwaters of the (Canadian) Mississippi, Madawaska, and Rideau rivers, lands that are part of a larger unresolved land claim made by Ontario’s Algonquin peoples. This research reports findings from a multi-year participatory research project that sought to understand AAFN’s traditional spiritual ecology (miyo-pimaadiziwin), to describe how it is understood and practiced by community members, and to use these insights as a lens to better understand the current and future trajectory of relations between AAFN members, governments, and outside interests engaged in resource development in this region. While AAFN members hope their miyo-pimaadiziwin-based values will foster mutual respect with non-aboriginal neighbours, the results are yet uncertain. However, what is plainly clear is that miyo-pimaadiziwin has traditionally been fundamentally at odds with rural and resource development strategies being promoted by the provincial government, meaning the potential for future and ongoing conflict is great. Although the two land strategies in contention are in many ways different, this analysis identifies some possible future areas of reconciliation in which the two approaches share common goals. The findings from the study contribute to broader scholarly efforts that seek to better understand the challenges faced by non-status First Nations in preserving cultural knowledge and traditional land-based activities more generally. / Les Premières nations canadiennes non-statuées sont typiquement petites, et elles disposent de peu de moyens financiers. Ces Premières nations se retrouvent souvent dans des situations conflictuelles avec des intérêts privés qui visent à réaliser des projets de développement de ressources naturelles intensifs sur des territoires autochtones traditionnels. Face à cette menace, certaines Premières nations non-statuées ont commencé à élaborer des stratégies de gestion territoriale ancrées dans le savoir écologique traditionnel, ainsi que dans les activités de subsistance. Ces stratégies ont pour but de réaffirmer leur souveraineté territoriale. La vision de gestion territoriale de la Première nation algonquine d’Ardoch (PNAA), située dans l’est de l’Ontario, est représentative de ce nouveau courant. Les membres de la PNAA pratiquent couramment des activités culturelles, telles que la fabrication de canoës, la chasse, le piégeage, et la récolte du riz sauvage, sur leurs territoires traditionnels, localisés à la source des rivières Mississippi (ontarienne), Madawaska et Rideau. Ce territoire fait actuellement partie d’une revendication territoriale algonquine toujours non-résolue. Cette étude présente les résultats d’un projet de recherche pluriannuel qui visait à mieux comprendre l’écologie spirituelle algonquine (miyo-pimaadiziwin) de la PNAA, de décrire comment ce concept est interprété et mis en pratique par les membres de la communauté, ainsi qu’à obtenir un aperçu quant à la trajectoire des relations entre les membres de la PNAA, les gouvernements et les intérêts privés, qui sont responsables du développement des ressources naturelles dans la région. Bien que les membres de la PNAA espèrent pouvoir (en suivant les principes éthiques de miyo-pimaadiziwin) éventuellement établir et maintenir un sentiment de respect mutuel et d’harmonie avec leurs voisins non-autochtones, cette vision reste loin d’être en mesure d’être réalisée. Cependant, il reste que les principes de miyo-pimaadiziwin sont fondamentalement irréconciliables à la vision du développement de ressources naturelles intensif que promeut le gouvernement provincial de l’Ontario. Par conséquent, la possibilité de futures mésententes et de conflits entre la PNAA et le gouvernement provincial reste élevée. Bien que ces deux stratégies territoriales soient, à plusieurs égards, fondamentalement différentes, cette analyse identifie quelques objectifs et ambitions partagés par la PNAA et le gouvernement ontarien, ce qui indique la possibilité de collaboration entre ces deux partis. Les résultats et conclusions de cette étude pourront contribuer aux tentatives de la part de l’érudition de mieux comprendre les défis auxquels font face les Premières nations non-statuées, en ce qui concerne la conservation culturelle, qui va de pair avec la pratique d’activités de subsistance sur le territoire traditionnel.

First Nations people have experienced dramatic life changes in a very short period of time. The process of change was not a conscious decision made by First Nations peoples but rather the result of successive stages of European contact and formal colonization by what is now the government of Canada. With such constant changes and the history of assimilation that overshadows the Aboriginal population, it is becoming difficult for Elders to sustain their roles within the family unit and in their community as a whole. This study provides a description of the oral accounts of Elders living in two remote First Nations communities in Northwestern Ontario. I conducted three summers of ethnographic research that involved participant observation of local cultural practices and 12 semi-structured interviews from 2009 to 2011. Guided discussions with Elders about their lives and their relationship to the land provide important insight into local cultural and personal values. Three primary themes emerged from the conversations with the Elders about life during the childhood: the intense physicality of life in the past, the connection between health and local foods and the changing role of Elders. Findings suggest that Elders are eager to transmit their knowledge to provide a healthier lifestyle for future generations. In addition, I provide a description of the current living conditions of Elders in both communities. First Nations Elders, who were once crucial to the survival of a band, are now facing the highest degree of vulnerability and are desperately searching for a new identity that gives them purpose. Meeting with Elders in their homes and at several community events provided insight into their lives and the challenges they are currently facing. These challenges and experiences are hardly one-dimensional, as they each have varying degrees of family support, financial stability and housing conditions. However, the consistent thread in all the cases was the ongoing struggle Elders have faced trying to reconcile traditional perspectives with the growing dominance of contemporary western lifestyle practices.

Background: Little is known about shared decision-making (SDM) interventions with Aboriginal Peoples. Purpose: To explore Aboriginal women’s SDM needs and engage Aboriginal women in culturally adapting an SDM approach. Methods: Three studies were guided by an advisory group, ethical framework and a postcolonial theoretical lens. 1. A systematic review of the literature to identify health decision-making interventions to support Indigenous Peoples. 2. An interpretive descriptive qualitative study using individual interviews with Aboriginal women to explore decision-making needs. 3. An interpretive descriptive qualitative study to culturally adapt and usability test the Ottawa Personal Decision Guide (OPDG) to support decision making by Aboriginal women. Results: 1. The only eligible intervention study was a randomized control trial conducted in the United States with 44 Indigenous students. Compared to baseline, post-intervention the students demonstrated increased knowledge and use of a four-step decision-making process. 2. Interviews with 13 Aboriginal women supported SDM. Shared decision-making needs were represented by four major themes and presented in a Medicine Wheel framework: To be an active participant; To feel safe with care; Engagement in the decision process; Personal beliefs and community values. Supports for each of the major themes focused on the relational nature of shared decision-making. 3. Aboriginal women participated in two focus groups (n=13) or usability interviews with decision coaching (n=6). For culturally adapting the OPDG seven themes were identified: “This paper makes it hard for me to show that I am capable of making decisions”; “I am responsible for my decisions”; “My past and current experiences affect the way I make decisions”; “People need to talk with people”; “I need to fully participate in making my decisions”; “I need to explore my decision in a meaningful way”; “I need respect for my traditional learning and communication style.” Conclusions: There is little evidence on SDM interventions with Indigenous Peoples. Although Aboriginal women support SDM, they may have unmet decision-making needs. The OPDG was culturally adapted to be combined with decision coaching and needs to be evaluated.

Methicillin-resistant Staphylococcus aureus (MRSA) is a growing concern in Canada especially in Aboriginal communities in remote regions. The northern and remote communities possess some or many of the risk factors that are identified in previous research to be associated with Community-Associated Methicillin-resistant Staphylococcus aureus (CA-MRSA) infections such as overcrowding, challenges in maintaining personal hygiene and limited access to healthcare. CA-MRSA spreads rapidly in the communities. It is known to not only affect young and healthy individuals, but it is also associated with high morbidity and mortality rates. Furthermore, antibiotic resistance in CA-MRSA is increasing in Canada. It is known that inappropriate and greater use of antibiotics is associated with increased antibiotic resistance. Resistant CA-MRSA infections are more difficult to treat. To reduce and to control the antibiotic resistance, monitoring the prevalence of CA-MRSA and the changing antibiotic susceptibility profiles at the population level, especially in highly affected communities, is crucial. By monitoring this trend, it will enable healthcare practitioners to provide more adequate and appropriate treatment. To our knowledge, there was no community-based study that examined the epidemiology of CA-MRSA skin and soft-tissue infections (SSTIs) in First Nations communities in Canada at large scale, and the knowledge on the risk factors, outcomes and antibiotic susceptibility profiles is still very limited. This study aimed to describe the local epidemiology of SSTIs at the community level in selected First Nations communities as well as to describe the antibiotic use to treat SSTIs and the antibiotic susceptibility patterns of CA-MRSA. A retrospective chart review was conducted in 12 nursing stations in the First Nations communities across 5 provinces in Canada. The charts of individuals over 18 years of age who had received service at the nursing station in the previous 12 months, starting retrospectively from the date of collection, were reviewed in this study. Each antibiotic prescription that was noted in the chart in this period prior to chart review was recorded in the antibiotic tracking case report form. Data collected included demographics, indication for antibiotic use, antibiotic prescription parameters and patient outcomes. In total, of 372 patient charts reviewed, 224 patient charts contained at least one case (an encounter that resulted in an antibiotic prescription during the study period). Of those 224 charts, 459 cases were recorded and, of those, 137 cases had a diagnosis of an SSTI. In the 65 patients accounting for all cases of SSTI patients, more than 80% of the study population were under the age of 50. The prevalence of impaired renal function was low, diabetes was present in 20% of cases, cardiac disease was present in 15% of cases, and reported alcohol misuse was present in 30% of cases. The presence of indwelling devices was very rare. There were 137 cases of SSTIs over 372 charts reviewed in total. The prevalence of SSTI among the selected First Nations communities in 2012-2013 was estimated at almost 37% (137 cases of SSTIs / 372 charts reviewed). In the 137 SSTI cases, 55 cases were identified as MRSA infections either by laboratory test such as wound culture or by history of colonization documented in the chart. The overall prevalence of MRSA in all SSTI cases was estimated at 40.1% (55 confirmed MRSA positive cases / 137 cases of SSTIs). The majority of SSTIs were purulent infections and wounds. We also found that a wound culture and susceptibility test were performed only in 29% of all SSTI cases. An orally administered antibiotic was most frequently used (in 71.5% of treatments). Topical antibiotics were used in 18.3% and IV antibiotics were used in 8.8%. Other than the antibiotic treatment, wound care was performed in 49% of the SSTI cases and incision and drainage (I&D) procedure in 9%. The majority of MRSA isolates in this study were susceptible to clindamycin and co-trimoxazole (90.5% and 95.2%), but only 29% were susceptible to erythromycin. In general, higher rates of SSTIs were seen in communities where overcrowding and poor access to running water are more prevalent. In this study, we found that the diagnostic tests such as wound culture and sensitivity test was not ordered very often and there was also lack of follow-up or lack of documentation of the follow-up. More research is needed to better understand some of the challenges and risk factors associated with CA-MRSA infections in remote communities. Developing a national-level surveillance system that can help with monitoring the epidemiology of SSTIs and the antibiotic susceptibility test results of CA-MRSA at community level would be essential for better prevention, control, and management. Furthermore, adopting other initiatives such as antibiotic stewardship programs at community and healthcare settings as well as addressing the socio-environmental factors such as housing and access to water would be all very important in the steps to curb antibiotic resistance.