The purpose of this study is to describe the geographic distribution of Aboriginal people who live in remote, isolated Aboriginal communities in Canada in terms of how geographic settings and features, particularly those that are characteristic of island dwellers, are related to and can impact aspects of culture and identity. Through this process, data was collected using a research synthesis, which allowed for a great deal of data from various sources to be analyzed, extracted, and coded. Based on this qualitative study, numerous geographic characteristics similar to those of islanders and islands emerged. Physically, islands and Aboriginal communities represent bounded, finite spaces that are located on the periphery and are impacted by isolation. These unique isolated areas allow for islanders and Aboriginal people to experience ethnic homogeneity and strong attachments to place, both of which allow for the preservation of culture and identity. That being said, islanders and Aboriginal people both experience migration as a way of life, and leaving their places of origin to experience life in larger, more diversely and densely populated areas is necessary for many. As a result of these findings, this study compares isolated Aboriginal communities in Canada and Aboriginal people to various small islands around the world as well as islanders, through various spatial metaphors.

While it is now well established that many Europeans were delighted with the landscapes they encountered in colonial Australia, the pioneer narrative that portrays colonists as threatened and alienated by a harsh environment and constantly engaged in battles with the land is still powerful in both scholarly and popular writing. This thesis challenges this dominant narrative and demonstrates that in a remarkably short period of time some colonists developed strong connections with, and even affection for, their 'new' place in Western Australia. Using archival materials for twenty-one colonists who settled in five regions across southern Western Australia from the 1830s to the early 1900s, here this complex process of belonging is unravelled and several key questions are posed: what lenses did the colonists utilise to view the land? How did they use and manage the land? How were issues of class, domesticity and gender roles negotiated in their 'new' environment? What connections did they make with the land? And ultimately, to what extent did they feel a sense of belonging in the Colony? I argue that although utilitarian approaches to the land are evident, this was not the only way colonists viewed the land; for example, they often used the picturesque to express delight and charm. Gender roles and ideas of class were modified as men, as well as women, worked in the home and planted flower gardens, and both men and women carried out tasks that in their households in England and Ireland, would have been done by servants. Thus, the demarcation of activities that were traditionally for men, women and servants became less distinct and amplified their connection to place. Boundaries between the colonists' domestic space and the wider environments also became more permeable as women ventured beyond their houses and gardens to explore and journey through the landscapes. The selected colonists had romantic ideas of nature and wilderness, that in the British middle and upper-middle class were associated with being removed from the land, but in colonial Western Australia many of them were intimately engaged with it. Through their interactions with the land and connections they made with their social networks, most of these colonists developed an attachment for their 'new' place and called it home; they belonged there.

The research on "The healing touch of Nature in the context of pastoral therapy" illustrated the role of Nature in bringing healing to individual people in an urban context in South Africa. The role Nature plays in connecting the participants with God and how this positively affects their daily lives, has been central in the research. Through their interaction with Nature, the participants lead richer, more meaningful lives and experience a greater sense of well-being. Nature stimulates and elicits response as the digital world is set against the calm energy and "warmth of the earth". Through connection with God in Nature, the participants translate the healing metaphor into more tangible "language" – the "beautifying effect" of Nature. It is not the words that captivate, but the thoughts which the words carry. Mostly the research tells the story of the experiential knowledge of living in the intimate presence of God and the healing power of God‘s presence. This narrative is about a kind of knowing that can only come through Nature. The research offers a way of seeing Nature that could influence pastoral care today. / Philosophy, Practical and Systematic Theology / M. Th. (Practical Theology with specialisation in Pastoral Therapy)

Many of the anticipated increased occurances of natural hazards are not only a consequence of climate change, but rather of rapid and widespread land cover change and the subsequent loss of the buffering capacity provided by healthy ecosystems against natural hazards. Unplanned and unmanaged developments in informal settlements limit government’s ability to mitigate and manage, pointing towards natural resources as being integral for vulnerable communities in developing countries to cope with and mitigate flood disasters. There is a lack of understanding on how natural resources contribute to resilience of vulnerable populations in the Eastern Cape and how they are impacted by these populations before, during and after a flood shock. There also exists a gap in knowledge on how natural resources can mitigate the physical impacts of flooding in South Africa, more so in the Eastern Cape province. Using household questionnaires and GIS techniques, the strategies that households used to recover from the October 2012-February 2013 flood shocks were investigated in informal settlements of three towns (Grahamstown, Port Alfred and Port St Johns). Within the vulnerability paradigm and the sustainable livelihood framework, the study also quantified and evaluated the relative contribution of natural resources to recovery strategies, and lastly, the study investigated how patterns of land use, state of natural vegetation and household topographical location exacerbated or diminished the physical impacts of flooding. This study found that natural resources contributed up to 70 percent to recovery of households from the flood shock, most of this being to reconstruction of housing structures after the flood, less so to economic recovery. It was also found that at a settlement scale the buffering effect of vegetation, although variable amongst settlements, was significant. Settlements that were dominated by dense bush and small trees experienced up to 46 percent less impacts on their property than those surrounded by bare gravel and impervious roofs with degraded environments. The main findings of the research show that natural resources reduce the vulnerability of households in informal settlements to flooding in two significant ways; by physically mitigating against damage to shelters and by also providing an emergency-net function that substitutes financial capital in households. Their inclusion in disaster management has the potential to encourage the sustainable livelihoods of the urban poor in the Eastern Cape

This thesis presents a history of the landscape of Nqabara, an administrative area in a rural and coastal area of the Eastern Cape Province, South Africa. In the process of investigating landscape history, the inquiry engages with a range of data sources from diverging discursive contexts, including data from ethnographic fieldwork, from the consultation of archival documents and historical reports as well as from comparative historic and ethnographic research, necessitating a critical consideration of the epistemological contexts of data production and the dialogue between researcher and data. Furthermore, in its aim to move beyond historical description towards explanation, the study interrogates the dualist ontological conceptualisations of nature and culture, society and ecology, object and meaning upon which are built three dominant conceptual frameworks concerned with human-environment relationships: social-ecological systems theory, transdisciplinary landscape studies and political ecology. Drawing primarily upon the works of James Gibson, Anthony Giddens and Tim Ingold, an ontological foundation is developed to guide the enquiry and move towards an alternative understanding of the relationship of people’s livelihoods with respect to the landscape in which it is lived, which I call here the praxisembodiment perspective. This ontology takes the situated patterns of action of a situated agent-in-its-environment as its point of departure and proceeds to develop a framework explaining how relations among the patterns of action of different agents-in-their-environment, emerge in structures that simultaneously enable and constrain future action. The foundation is thereby provided for a monist understanding of how landscape and social structure emerge simultaneously from the complex intersection of patterns of actions and interactions of agents in their environment. This framework calls for an understanding of time, space and scale, not as independent variables influencing process and action, but as emergent properties arising from the patterns of actions of situated agents. Finally the alternative ontology is applied to the history of landscape and livelihoods of people of Nqabara. It is concluded that an appropriate understanding and explanation of the critical transformations in the landscape as well as in social institutions, should be sought through analysis of the complex ways in which patterns of action of multiple spatial and temporal rhythms and between multiple agents in an environment, intersect and resonate.