To be meaningfully in solidarity with Indigenous liberation struggles, Marxism must bring Indigenous values of consensual intimacy, relational autonomy and responsibility to its centre, by (1) plucking out premises in ethical, political, ontological, epistemological and analytic registers that close off Marx and many contemporary Marxists from centring these values, and (2) bringing Indigenous resurgence values to the centre of Marxism to engage in normative and theoretical repair to enable a more decolonial praxis. I generate my understanding of Indigenous values through a close examination of Indigenous Resurgence Theory, guided by the ethical framework of the Two Row Wampum. With these in hand, I examine the aforementioned registers through immanent critique of the places in Marx's thought where he elaborates them, and suggest transformations that eventuate from incorporating Indigenous values. / Graduate

Preliminary reading and research with Anishanaabe Maamwaye Aki Kiigayewin and the Mississaugas of the New Credit First Nation (MNCFN) indicated that integrating Indigenous Knowledge and Practices into existing social innovation strategies is not always sufficient to provide useful tools for Indigenous innovation process. However, it became clear that social innovation shares common ground with the Indigenous resurgence movement and, when considered along with critical indigenist research strategies, can provide direction for Indigenous innovations at multiple scales. The purpose of this thesis is to provide a preliminary exploration of social innovation from a critical indigenist perspective to increase its utility in Indigenous contexts. Together with Anishanaabe Maamwaye Aki Kiigayewin and MNCFN, and following Indigenous scholars, I have strived to implement
critical indigenist methodologies by linking critical and Indigenous methodologies through action-oriented research to address the asserted
needs and interests of Indigenous partners. Through this critical indigenist approach, I have strived to implement participant observation, reflexivity, and settler storytelling to fulfill my research objectives. Through a discussion of current initiatives undertaken by Anishanaabe Maamwaye Aki Kiigayewin, I demonstrate that major themes and strategies of social innovation are useful in supporting the resurgence of Indigenous Knowledge and Practices. This discussion results in the conclusion that Indigenous innovation is a unique type of social innovation informed by Indigenous Knowledge to promote the resurgence of Indigenous Knowledge and Practices. From this position, I propose a conceptual model for Indigenous innovation that links resilience, social innovation, Indigenous resurgence, and critical indigenist research strategies with the intent to lay a foundation for further development of a historicized, culturally appropriate model that promotes the resurgence of Indigenous Knowledge and Practice. I demonstrate the utility of this model by using it to organize a description of current initiatives underway in MNCFN and then using it to speculate on future initiatives that may foster successful innovation(s) in MNCFN Traditional Territory. In conclusion, articulating Indigenous innovation as a unique type of social innovation may lead to developing approaches to relationship building and knowledge integration that are culturally appropriate and ultimately more useful for Indigenous innovators looking to implement them.

Preliminary reading and research with Anishanaabe Maamwaye Aki Kiigayewin and the Mississaugas of the New Credit First Nation (MNCFN) indicated that integrating Indigenous Knowledge and Practices into existing social innovation strategies is not always sufficient to provide useful tools for Indigenous innovation process. However, it became clear that social innovation shares common ground with the Indigenous resurgence movement and, when considered along with critical indigenist research strategies, can provide direction for Indigenous innovations at multiple scales. The purpose of this thesis is to provide a preliminary exploration of social innovation from a critical indigenist perspective to increase its utility in Indigenous contexts. Together with Anishanaabe Maamwaye Aki Kiigayewin and MNCFN, and following Indigenous scholars, I have strived to implement
critical indigenist methodologies by linking critical and Indigenous methodologies through action-oriented research to address the asserted
needs and interests of Indigenous partners. Through this critical indigenist approach, I have strived to implement participant observation, reflexivity, and settler storytelling to fulfill my research objectives. Through a discussion of current initiatives undertaken by Anishanaabe Maamwaye Aki Kiigayewin, I demonstrate that major themes and strategies of social innovation are useful in supporting the resurgence of Indigenous Knowledge and Practices. This discussion results in the conclusion that Indigenous innovation is a unique type of social innovation informed by Indigenous Knowledge to promote the resurgence of Indigenous Knowledge and Practices. From this position, I propose a conceptual model for Indigenous innovation that links resilience, social innovation, Indigenous resurgence, and critical indigenist research strategies with the intent to lay a foundation for further development of a historicized, culturally appropriate model that promotes the resurgence of Indigenous Knowledge and Practice. I demonstrate the utility of this model by using it to organize a description of current initiatives underway in MNCFN and then using it to speculate on future initiatives that may foster successful innovation(s) in MNCFN Traditional Territory. In conclusion, articulating Indigenous innovation as a unique type of social innovation may lead to developing approaches to relationship building and knowledge integration that are culturally appropriate and ultimately more useful for Indigenous innovators looking to implement them.

Since colonial contact, settlers have been targeting the Indigenous female reproductive body. They attempted to severe the inherent connection between the Indigenous female body and the land through extreme resource extraction. This project investigates the impacts of colonization on Indigenous birthing practices and the current Indigenous birth resurgence happening within the colonial confines of Canada. In this context Indigenous birth resurgence is defined as the honouring and reclaiming of Indigenous teachings that support sovereignty over the Indigenous female body. This investigation is presented through semi-structured interviews with seven Indigenous birthworkers residing and practicing on Ktunaxa and Sinixt land. Three key themes were observed throughout these interviews the first being that each birthworker had a very hard time finding any traditional teachings surrounding birth from their communities due to colonization displacing this vital information, secondly all of the birthworkers had to go through Western Eurocentric education in order to be granted “qualifications” to practice birthwork, and finally each of the birthworkers stated that if Indigenous birth resurgence is fully realized it would have a profoundly positive effect on Indigenous families and Indigenous health in general.. The interviews and key findings are further investigated through a podcast entitled Reclaiming Birth in a Settler State / Graduate

Worldwide marine ecosystems are facing unprecedented threats, and the biodiversity crisis is paralleled by a decline in Indigenous cultures and languages. Increasingly, Indigenous peoples’ abilities to practice their traditional livelihoods and cultures are reduced, but there are many examples of cultural resurgence. My thesis was based on a collaboration for marine conservation planning for Tl’ches between the Songhees Nation and researchers from the University of Victoria. The primary objectives for my thesis were to 1) to document the Songhees marine conservation planning process, and compare it to systematic conservation planning to outline the similarities, differences, and highlight the uniqueness of an Indigenous-led planning approach and 2) to systematically document and integrate culturally significant species and their habitats into the Songhees stewardship vision for the marine use plan. I achieved my first objective by systematically documenting and showcasing the Indigenous-led marine conservation planning process of the Songhees Nation to reclaim and further stewardship over the Tl’ches archipelago near Victoria, BC. I ascribed process steps to the Songhees marine conservation planning approach and compared these steps to the traditional systematic conservation planning (SCP) steps as laid out by Pressey and Bottrill (2009). The Songhees approach showed similarities to SCP in the initial scoping phase of the marine conservation planning, in the review and compiling of existing data prior to the collection of data as well as the focus on focal species such as culturally important species. My second objective was accomplished by applying and evaluating the remotely operated vehicle (ROV) Trident OpenROV as part of the Songhees marine conservation planning process around Tl’ches. This objective had three main outcomes: 1) I evaluated the marine ecological data collection capabilities for the Trident and 2) my surveys resulted in a systematic benthos classification and documentation of the algal community as well as a baseline of Songhees culturally important species. 3) I evaluated the ability of the Trident to provide high resolution ecological data to inform a marine use planning process. I found the Trident to be a capable tool to conduct systematic marine surveying despite some limitations such as low maneuverability in moderate to high current environments and dense kelp areas. I was able to document 14 of 25 culturally important species and 28 species of algae and seaweeds. I was also able to establish highly stressed environments suited for future restoration efforts. My research saw the creation of the Songhees Nation Marine Use Plan. The plan, along with the associated permanent data collection and compilation, can serve as a basis and guide to the Songhees Nation to initiate a monitoring program. Given the complicated jurisdictional landscape over the archipelago, the Songhees Nation Marine Use Plan could help strengthen assertions to exclusive stewardship and aid in creating a basis for dialogue between other stakeholders such as the Province of British Columbia. My collaboration fills a gap in the marine conservation planning literature by providing an example of an Indigenous-led marine conservation planning process according to the priorities of the Songhees Nation. / Graduate

Colonialism is ongoing in Canada and continues to affect Indigenous-state relations in a number of political and social areas, including water governance. Few other studies link colonial and decolonizing concepts to Indigenous water governance including discussions of power as well as structural and political assumptions, which speak to systemic factors and barriers to increased Indigenous water sovereignty. The purpose of this study is to undertake an in-depth decolonial analysis of the dynamics occurring in a legal water management dispute between an Indigenous community and the Canadian state. More specifically, the goal of this investigation is to identify how ongoing colonial factors affect the Halalt First Nation’s sovereignty over their waters. To this end, the research question is: Using an Indigenous resurgence (IR) analysis, what does the Halalt First Nation v British Columbia (Minister of the Environment) (Halalt v BC) caselaw reveal about the state of Indigenous water sovereignty in Canada? I employ a case study methodology where I analyse the Environmental Assessment (EA) and legal court case of Halalt v BC. I seek to provide a decolonial perspective, so in this study I use an IR theoretical framework. I collect data through interviews with ten participants including three Band Council staff members involved in the Halalt v British Columbia EA and court case study. I analyse the findings using three Indigenous resurgence themes of transfer of power from the state to an Indigenous community, increased respect and use of Indigenous worldviews, and Indigenous self-determination in light of the primary data I collected via key informant interviews and case study participants. The data reveals that there was no evidence that Indigenous resurgence is taking place in the case study as per Halalt participants’ experience of the case study nor the other participants’ opinion of the case study. In this thesis, I advocate for decolonization in the form of increased Indigenous political authority for the Halalt and all Indigenous communities in Canada. / Graduate

This research is inspired by Albert Memmi’s paradox of the colonizer who refuses, yet remains the colonizer, complicit in colonial structures. It is explorative, qualitative, speculative and possibility orientated. It utilizes a Critical Disability Theory (CDT) lens to seek out confluences with Indigenous Resurgence, decolonial actions and reconciliation praxis. It explores the concept of Everyday Acts as being applicable for resurgence projects and non-indigenous solidarity and reconciliation practices that center Indigenous self-determination and land and water based lifeways as paramount to ecological justice. The research design is phenomenological, embodied and transformative. It endeavours to explore some of the more nuanced pockets of possibility for emergent ally-ship, and solidarity within the context of the settler who refuses through engaging with Access Intimacy, symbiosis/solidarity, gifting economy, failure as praxis, and relationship building. It does this through a thematic literature review, an interview and the idea of email essays as Life Writing. Interview and Email essays are offered as phenomenological life writings from four Collaborators, that share personal insights and stories conveying everyday experiences of accountability, responsibility, community care, community engagement, intergenerationality, embodiment, disability, collaboration, friendship and everyday acts. In concentrating on the smaller felt spaces of engagement, this modest research project hopes to bring insight and awareness to how small conscientious intergenerational everyday acts of solidarity can catalyze meaningful change and the possibility of transformation. To conclude, the research offers a discussion and some recommendations for future research. / Graduate / 2023-04-14

This dissertation is an intervention aimed primarily at the field of Canadian Political Science, but informed by engagements with Indigenous Studies, literatures on racial capitalism, and Global Histories. The overarching aim of the project is to provide a theoretical framework by which to study multi-scalar struggles taking place within and against the Canadian state from an explicitly anti-imperialist perspective. The insights of this project should also be of interest to the broad left, both in Canada and beyond. The dissertation begins with a call to situate the Canadian state, and its practice of “settler imperialism” as part of multi-scalar system of global racial capitalism. Key to understanding this is the mobilization of Stuart Hall’s concept of the “historical bloc” as a tool to grasp political mediations, and to refuse the too-easy analytical reification of structures or their practices of difference making. Part two of the dissertation interrogates the politics of solidarity “from below” by engaging “activist archives,” composed of “allyship toolkits,” zines, and pamphlets. These activist archives reveal two (at least analytically) distinct theories of change operating through the discourses of allyship and decolonization. While to differing degrees, they point to the work of politics below the state. In the case of “allyship” discourses this dissertation finds a normative individualism and an understanding of power as an object rather than something collectively exercised, leading to a charity model where solidarity is seen as an external relationship. In contrast, the decolonization literature understands how solidarity can proceed from an interested position towards building a relationship of shared concern, it substitutes a deference model for one defined by “relational autonomy” in the process of “worldmaking.” The final portion of this dissertation makes an in- depth case-study of Indigenous-led opposition to the Trans Mountain Expansion (TMX) pipeline project. Tracing out a number of strategies of hegemony, counter-hegemony, and grassroots struggles, the aim is to show a number of interrelated sites and tactics of anti-imperialist struggle grounded in a defence of both shared place and the self-determination of Indigenous nations. / Graduate / 2023-08-25

Modern political and market structures have normalized colonial violence into economic and social realities, while imperial powers still dictate modes of labor and resources extraction that benefit them in the present, but send the physical world hurtling into a future of crisis. Justifying this activity are Western mindsets based in rational exclusivity, which fail to recognize the constructed elements of their reality, instead subjugating and historicizing those with different ontological perspectives. In particular, Western logics have persecuted indigenous populations and their cultural connection to ancestral homelands in order to appease colonial paranoia and reassert exclusive claim to stolen land. This is not materially, ethically, or spiritually sustainable. This thesis examines the ways in which colonial and indigenous ontologies interact in the past, present, and future through identifying the reality-shaping narrative phantasies which shape encounters surrounding land. Phantasies of land and the ecosystems humans are a part of are especially central to how individuals and societies relate to the self, as well as human and non-human others. Through an analysis of the 1843 Thomas Gregory-Pamunkey petitions over claims to the Pamunkey reservation land, this thesis studies how colonial and indigenous phantasies of land interact. It demonstrates that the colonial inability to recognize personal and cultural phantasies often leads to conflict, but an ability to recognize the power of narrative and communicate through alternative ontologies than one's own can lead to successful communication and meaningful relationships, ones which can help those with settler backgrounds to live more ethically and support indigenous resurgence. This thesis offers a theoretical, historical, and practical guide to begin the process of unsettling the self by way of recognizing the constructed narrative phantasies settlers have been accustomed to interpreting the world through, and reflects on ways for settlers to move forward by engaging with land-based ontologies. / Master of Arts / Modern political and market structures have normalized colonial violence into economic and social realities, while imperial powers still dictate modes of labor and resources extraction that benefit them in the present but send the physical world hurtling into a future of crisis. Justifying this activity are Western mindsets based in rational exclusivity, which fail to recognize the constructed elements of their reality, instead subjugating and historicizing those with different perspectives. In particular, Western logics have persecuted indigenous populations and their cultural connection to ancestral homelands in order to appease colonial paranoia and reassert exclusive claim to stolen land. This is not materially, ethically, or spiritually sustainable. This thesis examines the ways in which colonial and indigenous ontologies interact in the past, present, and future through identifying the reality-shaping narratives which shape encounters surrounding land. Stories of land and the ecosystems humans are a part of are especially central to how individuals and societies relate to the self, as well as human and non-human others. Through an analysis of the 1843 Thomas Gregory-Pamunkey petitions over claims to the Pamunkey reservation land, this thesis studies how colonial and indigenous narratives of land interact. It demonstrates that the colonial inability to recognize personal and cultural narratives often leads to conflict, but an ability to recognize the power of stories and communicate through alternative worldviews than one's own can lead to successful communication and meaningful relationships, ones which can help those with settler backgrounds to live more ethically and support indigenous resurgence. This thesis offers a theoretical, historical, and practical guide to begin the process of unsettling the self by way of recognizing the constructed narratives settlers have been accustomed to interpreting the world through, and reflects on ways for settlers to move forward by engaging with land-based worlviews.

In this Master’s thesis, I document my experience working with members of the W̱SÁNEĆ Nation in their efforts to revitalize the reef net fishery. As part of this research project, I interviewed W̱SÁNEĆ community members, and I created a digital map of reef net fishing locations (SWELSWÁLET). In each of these interviews, different W̱SÁNEĆ community members chose to frame reef net fishing differently, and they highlighted specific and unique “alternative political approaches” toward W̱SÁNEĆ cultural resurgence (Kew & Miller 1999:58-59). Despite these differences, each W̱SÁNEĆ community member that I interviewed believed that reef net fishing is something that “needs to be shared” (XA’LATE, pers. comm., June 14, 2016). In Chapter 1, I explore the variations in what specific W̱SÁNEĆ community members want shared. In Chapters 2 and 3, however, I examine the delicate cultural, political, and legal contexts that have made sharing a complicated process. In Chapter 2, I analyze how the BC Treaty Process (BCTP) has exacerbated conflicts among First Nations in British Columbia. Further, I discuss the impact that these conflicts have had on how the W̱SÁNEĆ Nation shares information with their intranational and international neighbours. In Chapter 3, I explore how my misaligned expectations of knowledge sharing in collaborative community-based research—as a white settler man—clashed with “the values and beliefs, practices and customs of [the W̱SÁNEĆ Nation]” (L. Smith 2012:15-16; Lassiter 2005). I also make recommendations for how settler researchers in the future should proceed with research projects in these contexts. / Graduate / 2019-12-06