Submitted by Kamila Costa (kamilavasconceloscosta@gmail.com) on 2015-06-22T19:02:15Z No. of bitstreams: 1 Dissertação-LÉIA DA SILVA RAMOS.pdf: 2927035 bytes, checksum: e608962e938d31c5952780321c40be77 (MD5) / Approved for entry into archive by Divisão de Documentação/BC Biblioteca Central (ddbc@ufam.edu.br) on 2015-07-07T15:28:05Z (GMT) No. of bitstreams: 1 Dissertação-LÉIA DA SILVA RAMOS.pdf: 2927035 bytes, checksum: e608962e938d31c5952780321c40be77 (MD5) / Approved for entry into archive by Divisão de Documentação/BC Biblioteca Central (ddbc@ufam.edu.br) on 2015-07-07T17:10:10Z (GMT) No. of bitstreams: 1 Dissertação-LÉIA DA SILVA RAMOS.pdf: 2927035 bytes, checksum: e608962e938d31c5952780321c40be77 (MD5) / Made available in DSpace on 2015-07-07T17:10:11Z (GMT). No. of bitstreams: 1 Dissertação-LÉIA DA SILVA RAMOS.pdf: 2927035 bytes, checksum: e608962e938d31c5952780321c40be77 (MD5) Previous issue date: 2013-11-16 / Não Informada / In this paper we study the transmission and acquisition processes of knowledge of the Social Process Training for Indigenous Women, to thus be able to think curricular proposals for the in Araçá da Serra community school, Raposa Serra do Sol. This is a qualitative research through ethnography describes and analyzes the knowledge associated with cassava planting and processing flour and “caxiri”. Thus, deepened the understanding of the knowledge of indigenous women and the social mechanisms of transmission thereof, or of indigenous education in the perspective of women. From the activities carried out by women and using intercultural inductive method, we propose feasible educational activities to be developed in the indigenous school, to think proposals based on community reality and activities that children know. In the study of knowledge also appeared several conflicts due to the school levy, churches and other institutions and situations that have led to changes within families and the community. Finally this work invited us to reflect on the relationship between indigenous education and indigenous education and the current challenges of Araçá da Serra community, that lives renewal processes and cultural change, which is not without conflict. / No presente trabalho estudamos os processos de transmissão e aquisição dos conhecimentos relativos ao Processo Social de Formação da Mulher Indígena, para, assim poder pensar propostas curriculares para a Escola na comunidade Araçá da Serra, Terra Indígena Raposa Serra do Sol. Trata-se de uma pesquisa qualitativa, que através da etnografia descreve e analisa os conhecimentos associados ao cultivo de mandioca e ao processamento de farinha e caxiri. Com isso, aprofundamos a compreensão sobre os conhecimentos das mulheres indígenas e os mecanismos sociais de transmissão dos mesmos, ou seja, da educação indígena na perspectiva das mulheres. Deste modo, a partir das atividades realizadas por mulheres e utilizando o método indutivo intercultural, propomos ações educativas factíveis de serem desenvolvidas na escola indígena, de forma a pensar propostas baseadas na realidade da comunidade e nas atividades que as crianças conhecem. No estudo dos conhecimentos apareceram também diversos conflitos, devido à imposição da escola, de igrejas e de outras instituições e situações que vêm provocando mudanças no interior das famílias e da comunidade. Finalmente este trabalho nos convidou a refletir sobre a relação entre educação indígena e educação escolar indígena e os desafios atuais da comunidade Araçá, que vive processos de renovação e mudança cultural, o que não está isenta de conflitos.

The purpose of my research is to analyze the Liberian Truth and Reconciliation Commission (LTRC) lack of attention towards accessing rural Liberian women's voices as opposed to privileged Liberian women residing in urban and Diaspora spaces. By analyzing the LTRC and its Final Report from a critical global feminist perspective, I was able to not only illuminate, but bring a spotlight over issues including access, privilege, and multicultural insensitivity related to Liberia's indigenous tribal cultures. Liberia, being a country founded by American colonials, is socially constructed by Western ideological norms. As Western ideology is mainly normalized and enforced by the privileged class, Americo-Liberians, the LTRC and Final Report were also constructed within Western constructions. Given Liberia's historical colonial ties to the United States and its current relations to the global community, the LTRC decided to include Liberians in the Diaspora to its focus group. The Diaspora, also referred to as Liberia's 16th county, is made up of privileged Liberians displaced in overseas countries including the United States, United Kingdom, and Canada. As with any progress, fashion, or business, attention is given to the newest, most profitable merchandise, or in the case of the LTRC, population. I hypothesized, and feared, that the LTRC did not provide indigenous Liberian women, many of whom reside in rural Liberia, equal access and effort as they did privileged Liberian women residing in urban and Diaspora spaces. To prove this, I conduct a feminist content analysis of the LTRC Final Report, recorded public testimonies which are available on the LTRC website (www.trcofliberia.org) and quantitative data collected and processed by, Benetech, a human rights statistics organization based out of Minnesota... a city which happens to be home to the highest number of Diaspora Liberians in the world. After conducting my investigation, I was able to conclude my thesis with reasons as to why underprivileged women's voices in Liberian should be included in doctrine, like the LTRC, and suggest ways to improve methods like the LTRC to ensure indigenous women's voices are fairly accessed and heard.

Performing Resistance/ Negotiating Sovereignty: Indigenous Women’s Performance Art In Canada investigates the contemporary production of Indigenous performance and video art in Canada in terms of cultural continuance, survivance and resistance. Drawing on critical Indigenous methodology, which foregrounds the necessity of privileging multiple Indigenous systems of knowledge, it explores these themes through the lenses of storytelling, decolonization, activism, and agency. With specific reference to performances by Rebecca Belmore, Lori Blondeau, Cheryl L'Hirondelle, Skeena Reece and Dana Claxton, as well as others, it argues that Indigenous performance art should be understood in terms of i) its enduring relationship to activism and resistance ii) its ongoing use as a tool for interventions in colonially entrenched spaces, and iii) its longstanding role in maintaining self-determination and cultural sovereignty. / Thesis (Ph.D, Art History) -- Queen's University, 2011-09-30 09:07:41.999

Environmental racism has recently entered the realm of academic inquiry and although it currently sits in a marginalized category, Indigenous and environmental communities and scholars have acknowledged it as an important subject of critical inquiry. With roots in southern Americana history, environmental racism has had a limited scope of study within Canadian universities. Few Canadian scholars have presented the rippling effects of this critical phenomenon to Aboriginal and non-Aboriginal students and the challenge to bring this discourse to the universities of Canada remains significant. Mainstream educators and environmentalists dismiss discourses of environmental racism, ecological destruction and the correlating demise of Indigenous peoples’ knowledges, cultures and wellness as an insignificant and sometimes radical propaganda. In opposition, Indigenous peoples globally are countering this dismissal by telling their stories to ensure all have access to the discourses of environmental racism found within the ecological destructions of traditional lands and the cultural genocides of their peoples. The stories of their histories and the subsequent activism define the resistances found within Indigenous communities. These same stories show the resiliencies of Aboriginal peoples in their quest for self-determination. Using an Indigenous research methodological framework, this study seeks to provide an understanding of the complexities associated with incidences of environmental racism found within Canadian Aboriginal communities. It further seeks to find, analyze and report the depth of resistance and resilience found within the storywork of Aboriginal women. The researcher attempts to gain perspective from eight Aboriginal women of four distinct Nations by focusing on the context of their lives in relationship to their leadership decisions and actions from a worldview of Indigenous knowledge, eco-justice and peace. The lived experiences of Aboriginal women from the traditional lands of the Cree, the Denesuline, the Inuit and the Métis are critical to an analysis of how environmental racism is dismantled and wellness sought. The storywork of these participants provides answers as to how these Aboriginal women have come to resist environmental racism and why they currently lead others in the protection and sustainability of traditional lands, Aboriginal knowledge, culture and kinship wellness. Framed within Indigenous research methodology, all researcher actions within the study, including the collection, analysis and reporting of multiple data sources, followed the ceremonial tradition and protocols of respect and reciprocity found among Aboriginal peoples. Data from semi-structured qualitative interviews and written questionnaires was analyzed from the supportive western method of grounded theory. Findings revealed the strength of Storywork through the primary themes of Woman as Land and Woman as Healer. These are discussed through the Sisters’ embodiment of resistance, reflection, re-emergence and re-vitalization. The ways in which these Indigenous women have redeemed their knowledges and resurged as leaders is integral to the findings. The study concludes with an emphasis on the criticality of collective witnessing as transformation.

Over the last 30 years, the concept of culture has gained increased ground in Canadian jurisprudence on Aboriginal and Treaty rights under section 35 of the Constitution Act, 1982. This thesis focuses on the gendered nature of the court’s culturalist method of interpreting and adjudicating s.35, arguing that it acts as a containment strategy with respect to Aboriginal and Treaty rights generally, and Indigenous women’s rights in particular. Specific focus is given to the frequent and extreme rights infringements experienced by Indigenous women in Canadian contexts. This project foregrounds Indigenous narratives, Treaty-based and otherwise, as a way of inspiring a s.35 framework that extends well beyond the confines of culture and provides more equitable, comprehensive and substantive protection for a broad range of Aboriginal and Treaty rights within Canadian legal and political institutions. / Graduate

Revolutionary goals of Indigenous movements against colonial oppression during historic periods of insurgency are complicated by the fact that Indigenous women continue to suffer at the hands of those who claim to be the oppressed. Rukiah S. Kertapati describes Indonesia’s movement for independence from Dutch rule in Kedjatuhan dan Hati, while contemporary literature, such as Eden Robinson’s “Queen of the North” examines the oppression of Indigenous peoples of Canada. Women’s interests in intervening in the momentum of revolutionary violence may be interpreted in different ways – from subversive, to reactionary, to dissenting. However, women’s literary voices resist the impact of colonial oppression by illuminating the need for social change that emerges with awareness, combines emotion with intelligence, and recognizes the political relevance of personal experience. / Graduate

Resilience and post trauma responses often coexist, however, for the past decades, the trauma paradigm has served as the dominant explanatory framework for human suffering in post-conflict environments, while the resilience of individuals and communities affected by mass violence has not been given equal prominence. Consequently, mental health interventions in post-conflict zones often fail to respond to local realities and are ill equipped to foster local strengths. Drawing primarily from trauma, feminist and structural violence theories, this study strengthens understanding of adult resilience to traumatic exposure by examining the resilience of Quechua women in the aftermath of the political violence in Peru (1980-2000), and their endurance of racially and gender-targeted violence. The study uses a cross sectional survey to examine the resilience and posttraumatic responses of 151 Quechua women. Participants were recruited from an urban setting and three rural villages in Ayacucho, Peru. The study examines the associations between resilience, past exposure to violence, current life stress and post-trauma related symptoms as well as the individual and community factors associated with the resilience of Quechua women. In doing so, this study makes a unique contribution by simultaneously examining posttraumatic responses and resilience in a post-conflict society, an area with a dearth of research. Results indicate that resilience was not associated with overall posttraumatic stress related symptoms, but instead higher resilience was associated with lower level of avoidance symptoms and therefore with lesser likelihood of chronic symptoms. Findings also demonstrate that enhanced resilience was associated with women’s participation in civic associations, as well as being a returnee of mass displacement. Lower resilience was instead associated with lower levels of education, absence of income generated from a formal employment and the experience of sexual violence during the conflict. These results were triangulated with qualitative findings, which show that work, family, religion, and social participation are enhancing factors of resilience. The study highlights the courage and resilience of Quechua women despite persistent experiences of everyday violence. The importance to situate trauma and resilience within historical processes of oppression and social transformation as well as other implications for social work practice and research are discussed.

Thesis (Ph. D.)--University of Toronto, 2007. / Source: Dissertation Abstracts International, Volume: 68-06, Section: A, page: 2673. Includes bibliographical references (leaves 314-327).

Thesis (M.A. (Human Rights))--Mahidol University, 2007. / LICL has E-Thesis 0035 ; please contact computer services.

Thesis (Ph. D.)--University of California, San Diego, 2006. / Title from first page of PDF file (viewed Mar. 1, 2006). Available via ProQuest Digital Dissertations. Vita. Includes bibliographical references (p. 608-622).