Using a bifocal, place conscious Anishinaabe-Western/Euro-Canadian lens, the evolution of Aboriginal education is examined from a personal and professional perspective. Meaning surfaces from the lived-experiences of the author, an Anishinaabe woman, educator, parent, community member and Aboriginal education specialist, and what continues to unfold at national, provincial and local levels as “Aboriginal education” with an emphasis on what is taking place in south central Manitoba. The thesis highlights the resurgence of Indigenous ways of knowing, teaching and learning, specifically Anishinaabe pedagogy, and identifies goals for education from an Anishinaabe lens that looks beyond academic success to pedagogical tools that can help restore wellness and well-being for all Canadians. / October 2016

Action on climate change will require an increase in renewable energy projects to support electrification in the transition away from burning fossil fuels. Indigenous peoples throughout Canada are developing community-owned small-scale (producing less than one megawatt of power) renewable energy projects and are interested in developing more. Despite Indigenous peoples’ involvement and interest, there is a lack of research into the impact of these projects for communities. This thesis explores whether and how small-scale renewable energy projects developed by First Nations communities in British Columbia (BC) might contribute to supporting justice within the energy transition. The research included a province-wide survey (First Nations Clean Energy Survey), and a case study with a remote First Nation with multiple small-scale renewable energy projects in operation—the Village of Skidegate on Haida Gwaii. This research found that small-scale projects are a distinct experience within the renewable energy sector, one that is offering First Nations communities an accessible form of power production that provides myriad benefits. Some benefits were easy to measure, such as cost savings and greenhouse gas reductions, while the majority of benefits were not as easy to quantify, such as increasing connection and engagement with energy, increasing self-sufficiency, providing a vision of a future free of oil and gas reliance, community pride and education. As these benefits indicate, the thesis concludes that small-scale renewable energy developments offer a distinctive and important opportunity that First Nations are using to enforce self-determination and build community resilience. / Graduate

My research traces the evolution of the French vision of the Indigenous peoples of the Americas by establishing a genealogy of mythic paradigms which frame how French and Quebecois authors understand the Amerindian from 1534 to present. Myth informs French visions of the Amerindian from the earliest periods of contact until the present day. My research reveals the existence of a mythic representational genealogy in the history of French (and Quebecois) letters. Through the written word, reiterations of mythologies of the Native lead to the creation of a crystallized French cultural imaginary of the Amerindian which circumscribes possibilities for reciprocal understandings between French (European) and Native peoples. The Noble and Ignoble Savage, the Ecological Savage (which I also refer to as the nexus of Nature and Native), the Vanishing Indian, and Going Native are the mythologies and narrative technologies that have mediated (and continue to mediate) French thinking about the Indigenous peoples of the Americas. Not only have these mythic paradigms determined literary representation, but they have also inordinately influenced the articulation of scientific truth about the Amerindian and the concretization of Native ontological difference from a Eurocentric perspective. The inextricable link between representation and praxis, confirmed by my insights into the mythic origins of scientific discourses (Buffon, Durkheim, Lévi-Strauss), cannot be underemphasized. The original myths in that genealogy are the Ignoble and Noble Savage. The Ignoble Savage myth presents the Amerindian as non-human, animal, or monster, in both moral and physical descriptions. The Noble Savage is an idealized portrait of the purity and innocence of Native peoples that Europeans connect to a simpler time and way of life, often seen as belonging to the past. Texts written by Michel de Montaigne and Jean-Jacques Rousseau are instrumental in the creation and propagation of this myth. An important consequence of the Noble and Ignoble Savage myths is an association of the Native with Nature in the French mind, what I refer to as the French cultural imaginary of the Amerindian. The link between the Indigenous peoples of the Americas and Nature is a recurring theme in French texts that represent the Amerindian. The mythologies of the Noble and Ignoble Savage, including the association of the Amerindian with the environment or world of the non-human animal, influence early modern philosophical, religious, scientific and literary images of the Amerindian in French. In the nineteenth century, the mythic paradigm of the Vanishing Indian becomes the prevailing vision of the Amerindian. Originating in the Noble Savage, the myth of the Vanishing Indian presents the Native as extinct or nearing extinction; images are often characterized by nostalgia and guilt. The inevitability of the disappearance of the Amerindian is a logic that informs representations of the Native in Chateaubriand’s writing and in French Western novels. In the twentieth and twenty-first centuries, French and Quebecois authors engage in the myth of Going Native. Following the metaphorical disappearance of the Amerindian according to the Vanishing Indian framework, French and French-Canadian characters undertake journeys of self-actualization that are catalyzed by contact with the (myths of the) Native. Through mythologized knowledge of the Native, non-Native characters are transformed into truer versions of themselves. Representations of androgynous and homosexual Native sexualities are significant elements in many narratives of Going Native, which I interpret through a queer critique. In addition to literary forays, my dissertation focuses on how myths of the Native are presented in French texts that claim to produce scientific truth. In the eighteenth century, the field of natural history uses images of the Native that echo the logic of the Ignoble Savage myth. In the nineteenth century, one of the foundational texts of the discipline of sociology utilizes images of Amerindian gender ambiguity to formulate a distinction between primitive and modern peoples. In my conclusion, I examine how the mythologies traced throughout the study influence the father of structural anthropology in his text Tristes tropiques.

Having experienced climatic warming before, First Nations people of the Albany River basin in sub-arctic, Canada, have already shown the ability to be adaptable to external influences. However, societal changes and the current accelerated rate of environmental change have reduced First Nations people ability to adapt. In addition, young people are no longer going out on the land as much. Fort Albany First Nation community members have commented on the lack of connection that some youth have with the land. A disconnect with the environment by youth can threaten the adaptive capacity of sub-arctic First Nations. As identified by Fort Albany First Nation community members, one potential tool that could influence the youth to become more aware of their land, is the collaborative geomatics tool. The collaborative geomatics tool is based on the WIDE (Web Informatics Development Environment) software toolkit. The toolkit was developed by The Computer Systems Group of the University of Waterloo to construct, design, deploy and maintain complex web-based systems. The collaborative geomatics tool supports a common reference map, based on high-resolution imagery. Three environmental outreach camps were held from 2011-2012, programming utilized place-based education as the platform to engage youth in their environment and community and begin using the associated mapping technology. All camps utilized the newly developed collaborative-geomatics tool and a camera ready handheld Global Positioning System (GPS) while participating in various activities that engaged them in their community and environment. The outreach program worked well in connecting youth with knowledgeable community members allowing for the direct transfer of traditional knowledge in a culturally appropriate manner, that is, learning through observation and doing, as well as other culturally-appropriate educational strategies. In addition, the informatics tool supported the archiving of this knowledge through the uploading of geospatially tagged pictures taken by the youth.

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.

This study builds on previous research showing that breast cancer survival is poorer for First Nations (FN) women compared to other Ontario women. Few studies have examined breast cancer survival in Indigenous populations compared to general populations; all of these report poorer survival among Indigenous people. Fewer still have examined potential factors related to the poorer survival, but these often suggest poorer prognosis even after adjustment for them. Study objectives were: to compare the distribution of demographic, prognostic and treatment factors between FN and non-FN women; to investigate factors associated with later diagnosis in FN women; to compare stage specific survival for FN and non-FN women controlling for important factors potentially associated with breast cancer survival; and to examine potential determinants of survival for FN women by stage at diagnosis. A case-case design was employed to compare FN women (n=287) diagnosed with invasive breast cancer to a frequency-matched random sample of women (n=671) from the general population diagnosed with breast cancer within the Ontario Cancer Registry. Women were matched (2:1) on period of diagnosis (1995-1999 and 2000-2004), age at diagnosis (<50 vs. 50≥), and Regional Cancer Centre (RCC). Stage at diagnosis and data relevant to the determinants of breast cancer survival were collected from medical charts at the RCCs. FN women were diagnosed with breast cancer at later stages compared to non-FN women. Having a non-screened method of detection and increasing BMI were associated with a later breast cancer diagnosis. FN women with comorbidity however were less likely to be diagnosed at a later stage. An unforeseen novel finding was that the survival disadvantage occurred after an early breast cancer diagnosis, whereas the survival experiences for those diagnosed at stages II+ were similar. In a multivariate analysis, elevated risk was observed for FN women in stage I, and significant risk was seen in women with comorbidity. These findings are actionable and can be used to improve the prognosis of FN women with breast cancer. It is likely that the same or similar factors are largely responsible for the survival disadvantage observed among Ontario FN people for most other major cancers.

The purpose of this thesis was to reflect on my experiences as an educator in a unique educational community of immense diversity. More specifically, the use of autobiographical narrative helped to focus my reflections on change efforts aimed at nurturing a supportive learning community. The narrative storytelling methodology was used, building on the belief that people are storytellers by nature and narratives stories are an effective way to organize and make sense of life experiences. Through storytelling, I identified experiences that impacted my personal and professional beliefs and practices. I considered two factors contributing to the significance of a story: emotional intensity and impact on learning. The expression of the stories was approached by examining what initiated the change effort, what change was made, and what effect or result occurred. The contribution of this thesis lies in the impact of the stories shared; stories have the power to draw people in and promote an emotional level of empathetic understanding and learning difficult to achieve by other means. The literature served two main purposes in this work: (a) enhanced my reflective analysis in the examination of critical considerations for implementing change, and (b) substantiated the stories. The literature provided the opportunity for further reflection on the change efforts in order to determine how to improve their implementation success, and to be better equipped to approach future change efforts in a more judicious and prudent manner. At the conclusion of the study, future considerations were outlined regarding: (a) upcoming changes, (b) implications for practices, (c) implications for society and (d) recommendations for further research.

This study explores the factors that influence how three First Nations educators in the City of Saskatoon define ethics, identify ethical dilemmas, and resolve ethical dilemmas.<p> Using the case-study methodology guided by respectful inquiry with First Nations people, the study sought to identify influential factors affecting the ethical considerations among three Aboriginal educators. The research questions were: 1) How do three Aboriginal educators define ethics? 2) How do the three Aboriginal educators identify an ethical dilemma? 3) What factors do the three Aboriginal educators identify as influencing the resolution of ethical dilemmas? The study sought to identify how the educators perceive ethics, and was not meant to be built on a priori theory of ethics. The reliance on ethical theory beyond what was generated by the participants or through relevant and related studies was carefully selected so as not to impede the expression of the understandings of the participants and the interpretations and understandings of the researcher and readers.<p> The study found that the participants identified their definitions, instances, and resolution of ethical dilemmas as reflecting the experiences of the participants. Their histories are a part of the diversity of First Nations people, and it is their stories that illustrate the ethical frameworks of the participants. The study participants reported a connection to their First Nations cultures from which they drew. Their influential experiences, though, have diminished a concrete connection to their First Nations cultures. They maintain a sense of belonging to an Aboriginal collective, and it is this membership that frequently defines their ethical dilemmas.

The purpose of this study was to examine eight elementary school social studies textbooks using the method of content analysis to analyze the treatment of Indians in the books selected for the study. <p>It was conceded at the outset that not all teaching about Indians is done in social studies programs and not all information about Indians is presented through textbooks. However, it was recognized that the textbook is the basic guide for many teachers and students, and often the single source for historical information presented in social studies courses in elementary school classrooms.<p> For the purposes of content analysis of the textbooks the guidelines of Berelson for content analysis were used to develop the categories. The procedures developed by Dr. Hargopal Dhand of the University of Saskatchewan, Saskatoon were modified to suit the purpose of this study.<p>Data Work Sheets and Data Summary Sheets were used to gather and record information concerning frequency of occurrence of paragraphs devoted to Indians in the textbooks, topical classification of the paragraphs, illustrative and decorative features of the textbooks, classification of Indians presented, tribes selected, major topics discussed and approval or disapproval of Indians presented. The data were tabulated in both numerical and percentage form.<p>A pilot study and validation procedure were carried out with students and professors of the College of Education, University of Saskatchewan in order to validate the method.<p>It was found that generally the books analyzed gave an incomplete historical picture of Indian-Canadians. It was also found that Indian themes received low priority in the number and quality of illustrative and decorative features in the books.<p> Indians were presented in such a manner as to detract from an understanding of the diversity of Indian cultures, languages and personalities. Indians were presented in a manner that lends itself to the encouragement of broad generalizations concerning an extremely wide variety of people that are classified as Indians.<p>It was also found that there was a lack of variation in the tribes presented; there was a failure to reflect the richness and variety of Indian cultures in Canada; there was a high degree of unfavourable or negative presentation of Indian characters.<p> For the most part Indians just are not there except for the initial contact-with Europeans, the beginning of the fur trade and a brief re-emergence during the Northwest Rebellion of 1885.<p> It was concluded that for the most part the textbooks analyzed will not contribute positively to helping Indian and non-Indian elementary school students in Saskatchewan know and understand the Indian dimension of Canadian history and culture.

Background: In Canada, the prevalence of cervical cancer in Aboriginal women continues to increase with a significantly higher mortality rate than women of non-Aboriginal ancestry. Despite that invasive cervical cancer is highly preventable with regular cervical cancer screening, participation in screening remains lower among Aboriginal women. Since limited information exists on the way cervical cancer screening is perceived and experienced, the purpose of this study was to gain an understanding of Saskatchewan Aboriginal womens perceptions related to and experiences with cervical cancer screening.<p> Methodology: This qualitative exploratory study used an interpretive descriptive approach. Perceptions related to and experiences with cervical cancer screening were elicited through individual interviews with eleven Dakota First Nation women. Women were recruited through purposive sampling techniques. Initially direct quotes from individual transcripts were coded, and then organized with other participant quotes that reflected thematic similarities.<p> Findings: Shared insights reflected a main theme that described perceptions of, experiences with, and factors influencing cervical cancer screening participation among Saskatchewan Aboriginal women. This theme, transitioning from experiencing the negatives of cervical cancer screening participation to living healthier, consisted of the womens mind-set (attitudes and cultural beliefs), knowledge, encounters with the health care system, and sharing information across the generations, which included patterns of communication and a community oriented approach.<p> Discussion: Findings of this study suggest that improving knowledge about cervical cancer screening and cervical cancer may increase screening utilization. Emphasis on health promotion and prevention should be considered when designing education programs. Interventions designed to improve screening rates are more effective when community members are involved in each phase, ensuring cultural relevance. Improving knowledge about, experiences with, and stories shared regarding cervical cancer screening among Aboriginal women may increase screening rates.