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This thesis uses three case studies to analyze and contextualize the interface between Western conceptions of indigenous peoples and nature and community-based conservation and development schemes in the Amazon: Kapawi Ecolodge (Ecuador), Chalalán Ecolodge (Bolivia), and Posada Amazonas (Peru). It explores how three Amazonian communities represent their indigenous identity in the online marketing of their ecotourism lodges. As a methodological tool, this research identifies four characteristics of the Ecologically Noble Savage stereotype: the spatial, the spiritual, the temporal, and the cultural. Current ethnographic literature describing these communities is used to analyze these self-representations. This thesis examines these representations within larger academic discussions on authenticity, power and control, and the long-term viability of ecotourism as a community-based development model.

Aboriginal educations is an ambiguous field of study that presents many challenging dilemmas for educators today. A major part of this ambiguity stems from the tendency to emphasize traditional cultural values, Aboriginal identity, and experiences as distinct and unique, and therefore essentially different from mainstream approaches to education. By drawing upon the memories and narrative of my own Metis family as well as the history and memories of the people of the Kainai community from the Blood Reserve in Alberta, I confront some of these dilemmas in both personal and collective ways. Following Eduoard Glissant, Francoise Lionnet, and Mark Zuss, I explore the character of the Kainai community as a tetissage of texts and genres which overlap, interact, juxtapose, and mix the textual contributions of an elder, a student, and a teacher (myself) to create a more complicated portrait of the Kainai community that stretches beyond the 'us versus them' binary. These texts are then interpreted using a (post)colonial framework largely based upon the works of Frantz Fanon, Gerald Vizenor, Homi Bhabha, and Neal McLeod. / vi, 206 leaves ; 29 cm.

Many Indigenous leaders and public figures, as well as scholars of Indigenous culture and history, assert that non-Indigenous ignorance of Indigenous realities has systematically disadvantaged Indigenous peoples in Canada, weakened Canadian society, and makes it impossible to address the conditions of life for Indigenous people in Canada in a sustained or coherent way. Additionally, for many scholars silence and unawareness are deeply linked to colonialism and are implicated in the maintenance of unequal social relations. Drawing from this literature, I contend that in Canada, silence around Indigenous peoples and issues works as a spatial tactic of exclusion. I argue that unawareness is bound up in interests that work to render Indigenous peoples absent from the concerns of modern Canada, and that these interests are deeply intertwined with national and provincial identities such that silences around Indigenous peoples and issues are expressed differently in each Canadian province and territory. This thesis explores the nature of public unawareness of Indigenous realities in Québec. Using the remarkable public voice resource generated by the 2007 Reasonable Accommodation Commission in Québec, a public inquiry into Québec citizens’ opinions about the nature of Québec identity and its relationship to the integration of minorities in the province, I analyze the Commission’s mandate and geographical movements, as well as over 750 written briefs submitted to the Commission. I argue that unawareness of Indigenous realities is widespread in Québec and is unconstrained by participants’ social positions, interests, arguments, or level of engagement with the question of indigeneity in Québec. Though the Commission worked to exclude Indigenous content (and perhaps peoples) from its activities from the outset, eight Indigenous leaders submitted briefs and spoke powerfully and critically of the Commission’s exclusion. These authors point out that the question of Indigenous rights is far from settled, that the Commission’s and Quebecers’ unawareness of Indigenous realities is complicit in a long history of exclusion in Québec and in Canada, and assert that Quebecers will not be able to address their anxiety around immigration in any meaningful or coherent way until Indigenous rights are respected. In my focus on the Reasonable Accommodation Commission, I suggest the particular nature of exclusion in Québec. While exclusion of Indigenous peoples is a Canadian universal, its flavour varies. In this case, the provincial jurisdiction is important. / Thesis (Master, Geography) -- Queen's University, 2012-04-22 18:11:39.47

In the period between the granting of self-government in 1923 and 1938, the 'native' policy formulated by Europeans in colonial Zimbabwe had three dimensions. The first was a land and agricultural policy designed to restrict competition from Africans in the produce market. The second was a labour policy addressed at the chronic labour shortages in the European mining and agricultural sectors. The third was a series of control measures seeking to impede black political organization. The goals of these policies were largely achieved by 1938 due to a combination of government initiatives and the impact of the depression. Part of this success was directly due to the effects of the depression; as economic conditions improved, Africans regained some of their economic autonomy and reasserted themselves politically.

Neither currently prevalent justifications of punishment, nor a modified, contractarian version of a justification that I develop here, can be used to justify actual state punishment, even if some forms of punishment may remain legitimate. I argue in this thesis that alternative punitive practices such as developed by some Canadian aboriginal communities are more likely to conform to the criteria of punitive justice developed by standard justifications, as well as being more likely to conform to criteria developed in feminist ethics.

This master's thesis is written by an indigenous person who sees education as a healing process. In the tradition of narrative inquiry (Clandinin and Connelly, 2000) I interweave autobiographical texts with reflections on colonialism, indigeneity and multiculturalism. I am Amazigh (Kabyle) from the country now called Algeria, where my people have lived for some 5,000 years. I was raised in France, where I experienced a racism which I became conscious of when I arrived in Canada. I draw on the Medicine Wheel teachings given by First Nations Elders in Canada as the philosophical framework of my text, a framework based on the balance of spiritual/emotional/physical and mental dimensions of experience. I provide the context for my story, explain my methodology, and offer narratives that I then reflect on as part of my life-journey through societies, cultures, belief systems and educational contexts.

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The study made An Investigation Into The Attitudes Of The !Xun And Khwe Communities In Northern Cape, South Africa. Towards Protection Of Indigenous Knowledge Systems And Their Implications For Policy And Research. Taking into consideration the complexity of investigating the attitudes of these indigenous communities, the research followed a participatory and triangulation approach. In order to explore the personal experiences of the respondent community members, the researcher undertook to document these experiences in the form of narratives. The use of narrative in this study was one way of moving away from western empiricism and epistemology. They also help to describe sequences of experiences undergone by a certain group of people in a study area. The major findings of the research were: As a result of isolation from their places of origin and the problem of unemployment, the !Xun and Khwe communities. especially the young generations have become dependent on social welfare grants. However, the majority of the elder generations continued to utilize indigenous knowledge and practices to augment the low income. As a result of historical circumstances including removals, the !Xun and Khwe people have experienced various changes in their lives including westernization. This has impacted on their relationship and attitudes towards the utilization of indigenous knowledge and practices for livelihood. Their satisfaction of basic needs has changed from depending mainly on the veldt products to include wage labour and social welfare grants. The !Xun and Khwe communities expressed the desire to benefit from the new democratic dispensation in South Africa through provision of housing. water, electricity and other social amenities. Education was a necessity that most respondent members valued. It was seen as a vehicle for social mobility in modem conditions of life. The respondent communities realized the role of research in influencing policy that affects their lives. As a result. they wanted to be involved in all research processes instead of merely being used as objects or subjects. There were various aspects of community life that required protection through policy and legislation. These included local resources. especially access to land, indigenous language; cultural heritage and practices including dances and music. Various community structures had been established to address different issues facing the survival of these communities. They called for a better government policy coordination including their participation in policy and legislation formulation and implementation to ensure the survival of their culture including language. On the basis of these findings the study presents the following recommendations to the study communities. individual researchers. organizations and governments within the Southern African region where these indigenous people are located: Researchers should be sensitive to me interest of indigenous communities as participants and co-owners of the whole research process including research results; Researchers should acknowledge the use of narratives as a method of collecting and interpreting data among local and indigenous communities. Narratives help to explore the personal experiences of the community members in relation to the problem under investigation: Researchers and policy makers involved with indigenous communities should not only consult but should ensure that the respective communities as beneficiaries become part of whole research and policy formulation and implementation process. There is need for more research on the impact of westernization. especially the lack of policy and legislation enforcement to protect the lives of indigenous communities against the vagaries of western modernization such as HIV/AIDS. commercialization of indigenous knowledge and resources for profit motives. / (Ph.D.) North-West University, Mafikeng Campus, 2004

This study argues for the necessity of a psychoanalytic perspective in the study of colonization, while recognizing the complicity of psychoanalysis in the colonial project. My first chapter situates the Oedipal subject as a historic effect and attempts to trace some of the conditions of its emergence. In this way, I seek to call into question the universal status that Freud attributed to the Oedipal subject. From this historicized perspective, I then read Freud's Totem and Taboo, and its construction of the 'savage', as an effect of displacement, and in so doing, suggest a relation between the Oedipalized subject and the colonizing subject. The following three chapters are comprised of detailed readings of specific events and texts in Australian cultural history. All of these chapters focus on Aboriginal writers, and argue that the texts they have produced can be read as challenging, in a variety of ways, the naturalized construction of the patriarchal nuclear family in the colonial context, and the Oedipalized subject that supports it. The first of these contextualizes the life and work of David Ilnaipon, and argues for a more positive reassessmenot f his work that takes into consideration modes of Oedipalized subjectification operative in the colonial domain. The following chapter focuses on Sally Morgan's My Place, Australia's best-selling, Aboriginal autobiography, and suggests that its overwhelming popularity masks profound anxieties about the intimate and sexualized nature of colonial exploitation as manifest in the settler family home. The final chapter considers recent allegations that Mudrooroo, Australia's most wellknown and prolific Aboriginal writer, is actually an African American. This chapter suggests that a re-reading of his novels, Master of the Ghost Dreaming and Doctor Wooreddy's Prescription for Enduring the Ending of the World, provide possible ways of rethinking simplistic notions of identity and theirgrounding in Oedipalized identifications. All three textual events act as imperatives to remember the legacy of colonialism that continues to pervade contemporary Australian culture.