Western science and Indigenous knowledge understand Southwest climate and the North American monsoon from different cultural perspectives. However, scant literature exists relating to climate and Indigenous communities in the Southwest. On the contrary, substantial climate research has occurred with Arctic Indigenous communities; however, a general aspiration among communities is Indigenous-led climate research and education. This requires more Native scientists and culturally responsive climate science curricula. Southwest Indigenous communities are primed to do this. This dissertation examines 1) the current scientific understanding of the North American monsoon, 2) the state of climate research in Indigenous communities, and 3) the development of culturally responsive climate science curricula. The first paper synthesizes the current scientific understanding of the monsoon and its interannual variability. Pacific Ocean-based teleconnections, such as ENSO-PDO combined indices do add skill in early-season monsoon forecasting. However, general circulation models continue to deal with computational-spatial resolution limitations challenging their application in future climate change projections of the monsoon. The second paper focuses on climate-related research in Indigenous communities in the Arctic and the Southwest to highlight lessons-learned. Climate researchers working with Native communities must exercise cultural considerations for Indigenous relationships with the climate and Indigenous protocols for acquiring and disseminating knowledge. Furthermore, increasing the number of Native students in science and Native scientists are ways to improve climate-related research in Indigenous communities. The third paper is a participatory action research approach to develop a culturally responsive climate science curriculum for Tohono O'odham high school and college students. This project worked with a community advisory board as well as Tohono O'odham Community College instructors and student interns. Pre-assessment surveys were given to community members learn of the most relevant weather and climate topics. The curriculum was developed incorporating local, culturally relevant topics. Climate workshops were offered in the communities using activities developed for the curriculum. Workshop evaluations were positive; however, they also addressed the need for more culturally relevant examples. The overlapping theme for these dissertation papers is cultural understanding for climate research and education in Indigenous communities toward a means for Indigenous-led climate research/education within their own communities.

No description available.

My main objective is to reveal and illustrate the patterns and processes underlying the practice of ecological restoration in post-colonial landscapes. To focus my analysis, I asked what these patterns are, and how they inhibit or enable the Iwor (Ainu Traditional Living Space) Restoration Project (IRP). The IRP is a state-funded project aimed at improving the well-being of Ainu in Hokkaido, Japan. I used interviews, participant observation and text analyses to elucidate the dynamics at work in and around the project. My findings suggest that colonial and technological practices inhibit good ecological restoration practices in IRP by disengaging people, or more subtly preventing them from engaging with it. Colonially, structural and discursive marginalization maintains economic deprivation through denying progressive conversations about community empowerment. This process also reinforces subjective power relationships of Wajin, the ethnic majority, dominance. Technologically, I observed signs of Borgmann’s (1984) “device paradigm” that are both institutionally (e.g. government agencies) and materially (e.g. infrastructure and tools) driving the IRP toward technological restoration and away from focal restoration. This was particularly apparent in such instances where means and ends were inverted, or the government agencies were inaccessible to the Ainu participants. These patterns in turn make IRP less appealing for Ainu and other local peoples. However, I also found that the room for creativity and attention to human-nature relationships in ecological restoration allow creation of the new space where Ainu can assert their values more strongly. This is the Kotan Iwor where the space embodies both Iwor and iwor, two representations of Wajin and Ainu views of the “Traditional Living Space” respectively. My findings on Kotan Iwor (the traditional settlement restoration site) suggest that there is a significant potential in the ecological restoration practices because of the practice’s inherent capacity to bring people and the landscape together in a creative context. With careful attention to colonial, technological, and other dynamics, good ecological restoration practices have the potential to restore and improve the well-being of indigenous and non-indigenous community members alike. / Graduate

Government figures put the current indigenous unemployment rate at around 23%, 3 times the unemployment rate for other Australians. This thesis aims to assess whether Australian indirect discrimination legislation can provide a remedy for one of the causes of indigenous unemployment - the systemic discrimination which can result from the mere operation of established procedures of recruitment and hiring. The impact of those practices on indigenous people is examined in the context of an analysis of anti-discrimination legislation and cases from all Australian jurisdictions from the time of the passing of the Racial Discrimination Act by the Commonwealth in 1975 to the present. The thesis finds a number of reasons why the legislation fails to provide equality of opportunity for indigenous people seeking to enter the workforce. In nearly all jurisdictions it is obscurely drafted, used mainly by educated middle class white women, and provides remedies which tend to be compensatory damages rather than change to recruitment policy. White dominance of the legal process has produced legislative and judicial definitions of "race" and "Aboriginality" which focus on biology rather than cultural difference. In the commissions and tribunals complaints of racial discrimination are often rejected on the grounds of being "vexatious" or "frivolous", not reaching the required standard of proof, or not showing a causal connection between race and the conduct complained of. In all jurisdictions the cornerstone of liability is whether a particular employment term, condition or practice is reasonable. The thesis evaluates the approaches taken by appellate courts, including the High Court, and concludes that there is a trend towards an interpretation of reasonableness which favours employer arguments such as economic rationalism, the maintenance of good industrial relations, managerial prerogative to hire and fire, and the protection of majority rights. The thesis recommends that separate, clearly drafted legislation should be passed to address indigenous disadvantage and that indigenous people should be involved in all stages of the process.

This study seeks to improve the understanding of Indigenous Enterprise Development (IED) efforts undertaken on communal Indigenous land in the Northern Territory of Australia. Success in enterprise may support the achievement of a range of social, political and economic objectives for Indigenous peoples. The thesis offers a contribution to knowledge and literature on IED by bringing understanding to the meaning of success for Indigenous enterprise, identifying those factors that contribute to its success as well as presenting the barriers that prevent it. / Thesis (PhD)--University of South Australia, 2008.

Education is development. It helps to create choices and opportunities for people, reduce the twin burdens of poverty and diseases, and give a stronger voice in society. For nations it creates a dynamic workforce and well-informed citizens able to compete and cooperate globally - opening doors to economic and social prosperity.This study examines how a small group of students coped under conditions of adversity. It follows in the tradition of a wide body of qualitative work that has investigated ethnic minorities and their educational experiences. Much of the existing work, however, focuses on merely describing thematically and/or conceptually, what goes on. This study aims to construct an integrated conceptual understanding of how a minority group engaged in the coping process. More specifically, this study seeks to develop a substantive theory that can help explain and predict human behaviour. Grounded theory methodology was used in aid of the theory development process (Glasser and Strauss, 1967). Put simply, grounded theory is an inductive methodology that attempts to understand action from the perspective of social actors (Brooks, 1998).To uncover the coping process, the Turangitukua students and their Hapu (sub tribe) in New Zealand are used as the main data source. Two other student groups were used for comparative purposes. Data was obtained by a number of means; including interviewing, focus groups, hui (meetings), and documentary analysis. The collected data was summarised and analysed over a two- year period.This study contributes to three areas of research. First, it adds to the small but growing body of work relating to Turangitukua hapu (sub-tribe) in New Zealand. Second, it contributes to research in the area of Maori and non-Maori relationships, especially work that focuses on interaction. And finally, it adds to the formal theoretical literature on indigenous educational settings and its management.

Manaakitanga plays an important role in Māori society. There are several meanings associated to this Māori cultural concept, one of which refers to the fostering and nurturing of relationships between a host and a visitor. The well-being of the visitor is paramount to the development of this relationship as the mana (prestige) of the host is at stake. If the host fails to manaaki (support) their visitor this could result in the loss of mana within the Māori community as the host has shown they are incapable of attending to the needs of others. In recent times, there has been an increased presence of the term manaakitanga in tourism related documents, which has generated several interpretations of this cultural concept. Currently, various government organisations use this concept as a basis for developing both short and long-term strategies. This is particularly noticeable in the New Zealand Tourism Strategy 2015. However, there are varied interpretations of the term manaakitanga by the tourism industry, which are in conflict with Māori operators understanding and knowledge of manaakitanga reflected in their businesses. In order to contextualise the experiences and perspectives provided by Māori tourism operators, a theoretical framework has been developed. This framework called ‘Te Kōhai’ located in kaupapa Māori (Māori ideology) ideology best reflects the world-view of the participants who form the basis of this study. Thus, this study has been prompted by the research question - how is manaakitanga interpreted in a Māori tourism operation? Possible misinterpretation of manaakitanga may result in the concept being used incorrectly and the transgression of cultural practices, thus compromising the experiences offered by Māori tourism operations. It is important then, to investigate, whether manaakitanga is understood as ‘hospitality’ in the tourism industry and more specifically, by people who work within a Māori tourism operation. Additionally, it is important to determine how staff employed in a Māori tourism operation, understand and portray this concept. Subsequently, interpretations of manaakitanga from the perspective of Māori tourism operators, forms the basis of this thesis.

Manaakitanga plays an important role in Māori society. There are several meanings associated to this Māori cultural concept, one of which refers to the fostering and nurturing of relationships between a host and a visitor. The well-being of the visitor is paramount to the development of this relationship as the mana (prestige) of the host is at stake. If the host fails to manaaki (support) their visitor this could result in the loss of mana within the Māori community as the host has shown they are incapable of attending to the needs of others. In recent times, there has been an increased presence of the term manaakitanga in tourism related documents, which has generated several interpretations of this cultural concept. Currently, various government organisations use this concept as a basis for developing both short and long-term strategies. This is particularly noticeable in the New Zealand Tourism Strategy 2015. However, there are varied interpretations of the term manaakitanga by the tourism industry, which are in conflict with Māori operators understanding and knowledge of manaakitanga reflected in their businesses. In order to contextualise the experiences and perspectives provided by Māori tourism operators, a theoretical framework has been developed. This framework called ‘Te Kōhai’ located in kaupapa Māori (Māori ideology) ideology best reflects the world-view of the participants who form the basis of this study. Thus, this study has been prompted by the research question - how is manaakitanga interpreted in a Māori tourism operation? Possible misinterpretation of manaakitanga may result in the concept being used incorrectly and the transgression of cultural practices, thus compromising the experiences offered by Māori tourism operations. It is important then, to investigate, whether manaakitanga is understood as ‘hospitality’ in the tourism industry and more specifically, by people who work within a Māori tourism operation. Additionally, it is important to determine how staff employed in a Māori tourism operation, understand and portray this concept. Subsequently, interpretations of manaakitanga from the perspective of Māori tourism operators, forms the basis of this thesis.

This document is based on the reading of collected by the surveys with the objective to relate the variables of poverty and ethnicity for the Peruvian case. One of its main results is that Peru is a country with an important indigenous population. Altogether the 33.7% of the Peruvian homes are indigenous homes, being the main ethnic group the one of Quechua speech (77% of the indigenous homes). These homes face indices of superior poverty mainly and extreme poverty that the non-indigenous homes: of the total of poor homes the 43.4% are indigenous, whereas the 52.4% of extreme the poor homes are indigenous. The obtained results show that although the being member of an indigenous home is related to the condition of poverty (the probability of being poor is greater 11% in the indigenous homes that in the non-indigenous homes), this relation varies from a region to another one, being narrower in area rural and nonexistent means in Metropolitan Lima. Also, along with the education, the experience and the region, the indigenous condition is excellent in the determination of the labor income, since the members of non-indigenous homes have labor income that practically double the income of the members of indigenous homes. But, the ethnic variable is not single in the characterization of the differences in the Peruvian homes, because in all the subjects treated in this document they appear two additional variables that are necessary to understand the differences: geographic location and gender. / Este documento se basa en la lectura de la información recogida por las encuestas de ENAHO y ENNIV con el objetivo de relacionar las variables de pobreza y etnicidad para el caso peruano. Uno de los resultados más resaltantes es que el Perú es un país con una importante población indígena. En total el 33.7% de los hogares peruanos son hogares indígenas, siendo el principal grupo étnico el de habla Quechua (77% de los hogares indígenas). Estos hogares enfrentan índices de pobreza, y sobre todo pobreza extrema, superiores a los hogares no indígenas: del total de hogares pobres el 43.4% es indígena, mientras que el 52.4% de los hogares pobres extremos es indígena. Los resultados obtenidos muestran que si bien el ser miembro de un hogar indígena está relacionado con la condición de pobreza (la probabilidad de ser pobre es 11% mayor en los hogares indígenas que en los hogares no indígenas), esta relación varía de una región a otra, siendo más estrecha en el medio rural e inexistente en Lima Metropolitana. Asimismo, junto con la educación, la experiencia y la región, la condición indígena resulta relevante en la determinación de los ingresos laborales, ya que los miembros de hogares no indígenas tienen ingresos laborales que prácticamente doblan los ingresos de los miembros de hogares indígenas. Sin embargo, la variable étnica no es la única en la caracterización de las diferencias en los hogares peruanos, pues en todos los temas tratados en este documento aparecen dos variables adicionales que son necesarias para entender las diferencias: ubicación geográfica y género.

Submitted by Valquíria Barbieri (kikibarbi@hotmail.com) on 2017-09-05T21:17:05Z No. of bitstreams: 1 DISS_2014_Jullyana da Silva Teofilo.pdf: 1526771 bytes, checksum: 90924c29ba5fffc7a0dabf86a0737e92 (MD5) / Approved for entry into archive by Jordan (jordanbiblio@gmail.com) on 2017-09-12T13:20:58Z (GMT) No. of bitstreams: 1 DISS_2014_Jullyana da Silva Teofilo.pdf: 1526771 bytes, checksum: 90924c29ba5fffc7a0dabf86a0737e92 (MD5) / Made available in DSpace on 2017-09-12T13:20:58Z (GMT). No. of bitstreams: 1 DISS_2014_Jullyana da Silva Teofilo.pdf: 1526771 bytes, checksum: 90924c29ba5fffc7a0dabf86a0737e92 (MD5) Previous issue date: 2014-04-26 / A hanseníase é uma doença que acomete cerca de 0,4 milhões de pessoas no mundo, esta tem sido frequente na população indígena em geral (sobre a qual há poucos estudos). O maior contato interétnico gerou a proliferação de endemias de doenças transmissíveis entre os indígenas, dentre elas a hanseníase. Objetivo geral: Analisar a ocorrência de hanseníase em indígenas no Brasil entre os anos de 2001 e 2011. Métodos: Estudo ecológico baseado em um banco de dados secundários de casos novos de hanseníase declarados indígenas no Sistema de Informação de Agravos de Notificação (SINAN) no período entre 2001 e 2011 no Brasil. Estimou-se a população indígena através do método de Progressão Geométrica, a partir de dados do Censo 2000 e 2010 por microrregiões, mesorregiões e municípios. Estes foram divididos em três períodos (2001-2004, 2005-2008 e 2009-2011) na elaboração dos mapas. Calculou-se a taxa de detecção da hanseníase e para todas as taxas anuais que são mostradas por região e estado foram calculadas por médias móveis de três anos. Os parâmetros de classificação das taxas de detecção, avaliação e Grau II de incapacidade, foram baseados aos preconizados pela Organização Pan-Americana da Saúde e pela Portaria nº 3.125, de 7 de outubro de 2010. A análise da distribuição espacial do agravo foi feita pela distribuição de casos por município, utilizando o Teste de Moran. A visualização das áreas foram realizadas através de mapas do coeficiente de detecção da hanseníase, Box Map e Moran Map entre os anos de 2001 e 2011. Resultados: As regiões Nordeste e Centro-Oeste apresentam as maiores taxas de detecção de hanseníase em indígenas, principalmente no período entre 2005-2008 com 4,41 e 2,61 casos/10.000 habitantes, respectivamente. Dos 1.476 casos, 841 ocorreram no sexo masculino (56,98%) e 518 foram multibacilares. Houve maior frequência em maiores de 15 anos e residentes em área urbana. O Box Map da mesorregião indicou um aumento das áreas de maior prioridade de controle Q(+/+) nas regiões Norte, Nordeste e Centro-Oeste. Quatro mesorregiões dos estados de Pernambuco e Sergipe eram da área Q(+/+) entre 2001 e 2004 e se tornaram Q(-/-) nos demais períodos. O Box Map da microrregião aponta uma tendência diminuição das áreas de maior Q(+/+) e menor prioridade Q(-/-). Quatro microrregiões que eram de classificação baixa e da área de menor prioridade Q(-/-) entre 2001 e 2004 passaram para a classificação hiperendêmica e para a área de maior prioridade Q(+/+) nos dois últimos períodos. Dezessete microrregiões hiperendêmicas permaneceram nesta classificação nos três períodos e três destas migraram para área de maior prioridade Q(+/+), uma no Maranhão entre 2005 e 2008 e duas no Maranhão e Pará, entre 2009 e 2011. Conclusões: Os resultados encontrados nesse estudo mostram a relevância da hanseníase na população indígena, evidenciam uma situação endêmica e remetem a um problema de saúde pública. A distribuição espaço-temporal da hanseníase na população indígena é de tamanha importância para tomada de decisões, pois permite uma melhor visualização etnoepidemiológica da doença. / Leprosy is a disease that affects about 0,4 million people in the world, this one has been common in the Indian population in general (on which there is no study about). The close interethnic contact led to the proliferation endemic communicable diseases among indigenous, among them, leprosy. Overall goal: analyze the occurrence of leprosy of Indian people in Brazil between the years 2001 and 2011. Method: Ecological study based on a database side of new cases of leprosy indigenous declared in the Information System for Notifiable Diseases (ISND) between 2001 and 2011 in Brazil. Estimated the indigenous population by the method of geometric progression, based on data from the 2000 and 2010 census for micro and districts. This one were divided in three periods (2001-2004, 2005-2008 and 2009-2011) in the preparation of the maps. Calculated the detection rate of leprosy for all annual rates are shown by region and state were calculated for new three-year averages. The parameters of classification rates of detection, evaluation and disability grade II, were based on those recommended by the Pan American Health Organization and by Ordinance No. 3.125 on October, 7th 2010. The spatial distribution of the grievance was made by the distribution of cases around the districts, using the Moran´s Test. The viewing areas were made using maps detection rate of leprosy, Box Map and Moran map between the years 2001 and 2011. Results: Nordeste and Centro-Oeste have the greater rates in indigenous leprosy detection, especially in the period between 2005-2008 to 4,41 and 2,61 cases / 10.000 respectively. From the 1.476 cases, 841 happened among males (56,98%) and 518 were multibacillary. There was higher frequency in those over 15 years-old and living in urban areas. Box Map of the mesoregion indicated an increase in air of higher control priority Q (+/+) in Norte, Nordeste and Centro-Oeste. Four mesoregions from the state of Pernambuco and Sergipe were from Q(-/-) area between 2001 and 2004 and became Q(-/-) on the other periods. The micro Box Map shows a trend to decrease on areas with greater Q(+/+) and lower priority Q(-/-). Four micros that were low-ranking of the smallest priority Q(-/-) between 2001 and 2004 went to hyperendemic classification and to the area of highest priority Q(-/-) in the last two periods. Seventeen hyperendemic micros remained in this classification in the three periods and three of them changed to the greater priority area Q(-/-), one in Maranhão between 2005 and 2008 and two in Maranhão and Pará between 2009 and 2011. Conclusion: The found results in this study show the relevance of the leprosy on Indigenous population, and show an endemic situation and refer to a public health problem. The leprosy spatiotemporal distribution it is really important to take decisions, because allows a better ethnoepidemiologic visualization of the disease.