The present thesis examines the themes of ‘shared history,' ‘place-making,' and ‘reconciliation' to assess how these come together in the establishment of an Aboriginal identity in Perth, Western Australia. Focusing on individuals who do not represent the common stereotypes associated with Aboriginal Australians, it will be demonstrated that these individuals are forced into an in-between place where they have to continually negotiate what Aboriginality means in the twenty-first century. Taking on this responsibility they become mediators, stressing a ‘shared history' in order to create a place for themselves in the non-Aboriginal landscape and to advance reconciliation between Aboriginal and non-Aboriginal Australia by fighting the dominant discourse from within. Beginning with the State and Government's Native Title appeal premiss that Nyungar never existed, this thesis will examine this claim by first presenting an account of the history of southwest Western Australia to establish the place Aboriginal people have been forced into by the colonists during early settlement, and the processes of which extend into the present day. From there on in the focus will be on individual Aboriginal people and their careers and businesses, examining how they attempt to redefine what is perceived and accepted as Aboriginality through different interaction and mediation ‘tactics' with non-Aboriginal Australians. Finally, this thesis will take a closer look at the reconciliation movement in Australia and the people involved in it. It will determine different approaches to reconciliation and assess their possibility and meaning for the construction of a twenty-first century Aboriginal identity. The thesis will conclude that although Nyungar are forced into the dominant discourse, their resistance from within credits a new kind of Aboriginality that is just as valid as the ‘traditional' and ‘authentic' Aboriginality imagined by non-Aboriginal Australia.

The Crown has fiduciary obligations to First Nations and must act in consequence. One of this consequence is that the Crown has a duty to consult with aboriginal peoples when it infringes aboriginal or treaty right. The thesis deals with the principles related to the Crown's duty to consult with First Nations. I elaborate on principles established by the courts and also on questions that remain unanswered to date. Those questions include when, how and with whom the consultation should be done. I also examine the situation in New Zealand, where the consultation process is a little more advanced than here in Canada and compare the principles elaborated by New Zealand courts with those existing in Canada. From the New Zealand experience, I suggest consultation guidelines to be used in Canada by the Crown and its representatives.

Little has been written of either parochial or integrated educational history in northern British Columbia. Prince George College, founded in 1956 by Bishop Fergus O'Grady of the Oblates of Mary Immaculate, represents a. particular attempt by the Catholic community of the Diocese of Prince George to offer a Catholic education for both Aboriginal and white students in northern British Columbia. Using the personal and professional files of the late Bishop O'Grady and other documentary evidence made available to me by the Archives of the Diocese of Prince George an attempt has been made to construct an image of Bishop 0'Grady's "vision" for Prince George College. Using letters, memos, minutes, personal notes, and a number of available monographs on the subject of parochial, Aboriginal, integrated,- and northern Canadian education, this thesis begins the process of piecing together some of the bishop's plans and visions for the school from its founding to its change of name in 1989 to "O'Grady Catholic High School" and eventual closing in June, 2001. Chapter One details the bishop's construction of not only the school's financial groundwork, but more importantly its ethos - a narrative rooted in century's old stories of the Oblates and their pioneering efforts to establish Christianity in northern B.C. The second chapter examines the role of volunteerism and parental support in staffing the school. In'particular, much credit must be given to the Frontier Apostles - a lay, volunteer organization started by Bishop 0'Grady - for the day-to-day running of the school for most of its thirty years. The third chapter looks specifically at the "integrated" nature of the school - the supposed presence of integration of both Aboriginal and white students. What is constructed is an image of the bishop's vision that finally provides some context to his plans for the school. The school lay on a foundation of a carefully constructed ethos, the sacrifices of hundreds of lay volunteers, and the involuntary financial subsidies provided by Aboriginal students from approximately 1960 to 1989. The school finally closed its doors in 2001 citing both financial difficulties and a lack of local parental support. Much can be learned from the mistakes of the past in any future attempts to re-open the institution.

No description available.

No description available.

This research project examines the relevance of Kenneth Arrow's (1951) Impossibility Theorem as a criterion for assessing post-modern critical approaches to development media theories (Servaes, 200 I; Melkote and Steeves, 2000). Comparing two distinct indigenous minorities' experiences with struggles for cultural autonomy, those of Norway's Sami and Botswana's Basarwa, it was found that the media discourses used by NGOs frequently exploit a narrative that validly permits development to be treated as a species of social welfare implementation. Applying Arrow's (1951) conditions for the democratic summation of diverse preferences, and treating cultural, political, and civil society groups as 'voters', it was found that indigenous minority concerns may be best accommodated by linking them to broader issues that exploit historical ties between peoples, with a special emphasis on episodes that have led to coordination in achieving independent ends. Popular memories of such coordination appear to moderate relations between minorities and their national cohabitants, reducing the need for radicalization of indigenous issues and smoothing the path to autonomy. / Thesis (M.A.)-University of KwaZulu-Natal, 2005.

Thèse numérisée par la Division de la gestion de documents et des archives de l'Université de Montréal

Is it possible to redefine Aboriginal title? This study intends to answer this question through the construction of an integral doctrine of aboriginal title based on a detailed analysis of its criticisms. The author uses international law to show a possible way to redefine this part of Canadian law. After a careful review of the most important aspects of aboriginal land in international law, the author chooses the law of the InterAmerican Court of Human Rights as its framework. Using the decisions of this Court he produces an internationalized redefinition of Aboriginal title.

In 1971 the company Exmibal, called today CGN, got a concession for the extraction of nickel in El Estor. Ten years later, Exmibal cancelled its work. Now, Exmibal is trying to return to El Estor. The opinion of rural populations affected by this extraction was not clear. The purpose of this research was to determine and compare the level of acceptability of nickel extraction between the indigenous and non-indigenous communities. The level of acceptability was tested throughout eliciting cultural domains, and then comparing the level of acceptability using the Chi-Square test. The relation of this acceptability with locally perceived socioeconomic and environmental benefits and constraints was also identified. The elicitation of domains established the priority of water, animals, wood and trees for the communities, placing nickel extraction in fifth place of salience and relating it mostly with natural resources destruction, employment and land expropriation. Comparing the level of acceptability, indigenous communities do not accept the work of the Company while the non-indigenous community accepts it. / Department of Natural Resources and Environmental Management

This study demonstrates the flexible nature of relations between “peripheral” polities imperial “core” polities. The decentralized nature of the Mongol and Iroquois confederacies enabled them to dictate terms during negotiations with the Ming dynasty or British, respectively, giving them a higher degree of agency in their relations. Comparing the experiences of the Mongols and Iroquois provides a better understanding of how indigenous confederacies acted and reacted under similar circumstances. Likewise, this study aims to demonstrate the capacity for “peripheral” confederacies to resist, selectively adapt, and negotiate with “core” empires. / Confederacy in action -- Iroquois historiography -- Mongol historiography -- Social structures and foundation myths -- "Relative" relations. / Department of History