Indigenous societies discuss the importance of Mother Earth for their well-being and many are working to regain control of their lands and waters and how they are used. Critically, many state that land access strengthens culture and traditional (ecological) knowledge. In this research I tried to determine if the reality reflects the rhetoric, looking particularly at how the concepts of economic development and traditional knowledge interact with each other, and impact Indigenous resource management. The case study focused on the Nova Scotia Mi’kmaq, examining the process of management implementation at a macro level. Sixteen semi-structured interviews took place in nine of thirteen communities. The results illustrated that economic development is necessary for Mi’kmaq sustainability and community sustenance, but also economic development is a needed political tool to gain power with the state. Further, traditional knowledge is connected to land management. With the loss of this knowledge due to colonialism and a greater influence of mainstream western liberal thought, respect for the land is reduced and this impacts Indigenous resource management practices. These factors also negatively impact relations between individuals and within the community as a whole. For true (Mi’kmaq) sustainability, resource management strategies should be based on Mi’kmaq values and practices and be wary of capitalist tendencies. / Thesis (Master, Global Development Studies) -- Queen's University, 2013-09-08 13:03:57.366

This architectural thesis proposes a Mi’kmaq Learning Centre on the Dalhousie University Campus in Halifax, Nova Scotia. Indigenous-led and Indigenous minded content in the post secondary environment creates space for cultural continuity and inter-cultural dialogue. First Nations faculties and support spaces are increasingly being established in post-secondary institutions across Canada. These buildings must negotiate the continental: North American First Nations culture, as well as the regional: in the case of this thesis, the Mi’kmaq culture. While the content and mode of First Nations and Mi’kmaq modes learning is hugely beneficial to all cultures, the architectural space for its application is often overlooked. This thesis project applies many methods of research and interpretation to interweave the ideas of Mi’kmaq land and First Nations learning, creating place for this pedagogy on Dalhousie University Campus.

For generations of Mi’kmaq from Pictou Landing First Nation, A’se’k (often referred to as Boat Harbour) provided cultural, recreation, and livelihood functions. For almost 50 years, this once-healthy tidal estuary has been receiving effluent from a nearby bleached kraft pulp mill. This study was carried out in partnership with the Pictou Landing Native Women’s Association, and sought to collect stories of A’se’k from Knowledge Holders who remember it as a healthy, thriving, culturally significant community place. Using a narrative approach of restorying, the historical importance of and changes to A’se’k are illuminated through the voices of Mi’kmaq who have lived the experiences. Their stories further highlight the ongoing environmental, health, and social injustices faced by Indigenous peoples, shaped by the many complex dimensions of colonialism and racism in Canada. Through a reflexive examination of my experiences as a non-Indigenous graduate student navigating the research landscape, this study also highlights a process of learning to be an ally alongside Indigenous partners. Together, these findings suggest the need to restory Canada’s (ongoing) colonial legacy, through community-based processes, in order to move towards ending colonial structures.

Introduction: The lifespan of Mi’kmaq First Nations men continues to be eight years less than that of other Canadian men. Therefore, this study examined the intersecting relationships between the social determinants of gender, health practices and other factors on the health of Mi’kmaq boys and men living in Elsipogtog First Nation. Goal: To promote the health of Mi’kmaq men living in Elsipogtog First Nation and to decrease the health disparities among Mi’kmaq men and other Canadian men. Objectives: (a) To explore how Mi’kmaq men construct their masculinities across the lifespan within Mi’kmaq culture; (b) To examine Mi’kmaq men’s perceptions of health and health practices and how their practices of masculinity influence these practices; (c) To explore how the experiences of illness and health influence Mi’kmaq men’s perceptions of their masculinity and the configuration of its practices; (d) To contribute to the scholarship of masculinities, health, culture, race, and inequity; (f) To build research capacity among members of the community of Elsipogtog; and (e) To identify strategies or programs that will support the health of Mi’kmaq men and their ability to care for their own health. Method: A community based participatory action research study based on an Indigenist critical social theoretical approach was used to gather and analyze the data. A research team of four Mi’kmaq people worked with me to analyze the data from an Indigenous perspective. A community advisory committee advised the research team regarding recruitment issues and the findings of the study. Thirty Mi’kmaq men and seven women were interviewed. Findings: The masculinities practices of Mi’kmaq men were: (a) respecting women, (b) fathering their children, (c) providing for their families, (d) caring for the environment, (e) respecting self and others, and (f) respecting sexually diverse family friends and self. During their lifetimes, many participants dealt with multiple losses, addiction, racism, sexual abuse, suicide attempts, and poverty. Their masculinity practices, culture, and spiritual health practices served as resiliency factors that contributed to their health status and practices Conclusions: The masculinity practices of Mi’kmaq men were strengths in their health.

This thesis examines French and English trade voyages and trade colonies in North American during the late sixteenth and early seventeenth centuries, and French and English relations with Native Americans. The colonies of Port Royal, Jamestown, and Sagadahoc included members of previous French and English trade voyages and depended on the experience and information gained during trade voyages to formulate their economic objectives and colonial policies. French and English North American activity was intrinsically connected in this era through a plethora of amiable and competitive associations. National, transnational, and regional frameworks are all necessary in explaining Port Royal, Jamestown, and Sagadahoc. French and English interaction with Native American groups during these voyages and colonies was distinctly similar, and the diverse cultures of the native Mi’kmaq, Eastern Abenaki, Powhatans, and Armouchiquois, rather than the divisions between French and English culture, were central in shaping colonist-Native relations in the seventeenth century.

Within the journey of self-determination, Indigenous Peoples are creating various systems that reflect their ways of knowing and being. Mi’kmaq Family & Children Services is such an agency, however, it is mandated to use provincial legislation, guidelines and policies that are deeply rooted in western ways of knowing. This thesis explores how to assess and mitigate risk from a Mi’kmaq perspective. Mi’kmaq social workers, who have experience assessing risk and developing plans to mitigate it, were interviewed regarding their perspectives on what needs to be considered when creating a model of assessment for Mi’kmaq families. Storytelling methodology was used for interviewees to share broadly what they felt as necessary aspects to incorporate into the assessment and mitigation processes. As the researcher I analyzed the interviews for themes and ideologies that would be necessary to consider when assessing risk and creating tools that assist with this process. Four open ended questions were provided to interviewees as a guideline for this exploration. They are: What do you believe the concerns, challenges and/or strengths of the current risk assessment model are when you are assessing the risk of Mi’kmaq children and youth? From your knowledge of Mi’kmaq ways of knowing and being what do you think a Mi’kmaq risk assessment would/could/should look like? Is risk assessment the right term for this work, or are there other words that best describe the work that we do from your knowledge of Mi’kmaq ways of knowing and being? What are the opportunities a Mi’kmaq risk assessment could offer Mi’kmaq communities? Due to Covid 19 restrictions the interviews had to occur by phone. They averaged one hour in duration. Interviewees agreed to be recorded, and following the interviews I transcribed the interviews. The transcription was given to each participant to review, edit and revise. The transcription was then formatted into a narrative format and each participant was given a name from the Seven Directions, with a pronoun being used to maintain anonymity. This narrative was given to each interviewee to review, edit and revise.
 The research found the following themes: ongoing cultural competence training is needed; the effects of residential school and other assimilation/oppressive tactics, not only affected Mi’kmaq lives in the past but continues to affect them currently; due to this, trauma informed and strength based practice, that is collaborative, is essential. Interviewees stressed the importance of using tools, such as risk assessments, that are more reflective of, and uphold a collaborative process, which holds up Indigenous epistemology, ontology, and axiology. This includes practices such as, the Medicine Wheel, Seven Sacred Teachings, reciprocity, reflection, circular thinking, use of Medicines and various Spiritual practices. / Graduate