abstract: Twentieth century California Indians have received muted attention from scholars. The sheer size and diversity of California Indians can be overwhelming. Geographically, California is the third largest state and home to one hundred and ten federally recognized tribes. California Indians created alliances across the state among diverse tribal groups. Indian advocacy and activism of the twentieth century has been a limited discussion focused on four major events: Alcatraz occupation of 1969; Trail of Broken Treaties and subsequent occupation of the Bureau of Indian Affairs building of 1972; Wounded Knee of 1973; and the "Longest Walk" in 1978. These four major developments should not be ignored. However, the discussion should be broader and include diverse forms of advocacy and activism. In 1964 Rupert Costo, Cahuilla, his wife Jeannette Henry-Costo, Eastern Cherokee, and thirteen Indians from diverse tribes, largely from California, founded the American Indian Historical Society (AIHS). Costo served as president of the organization until its dissolution in 1986. The San Francisco based group sought to improve education, communication, and cultural development among Indians. Members of this activist organization challenged textbooks, testified at congressional hearings, created an Indian controlled publishing house, coordinated community meetings, and lobbied for protection of burial grounds. It also circulated, Wassaja, one of the first national Indian newspapers with original content. Through its publications, the AIHS sought to inform and promote mutual understanding between Indians and non-Indians. The AIHS' philosophy centered on the belief that Indians could, through their own initiative and innovation, lead the fight in Indian affairs. Through the years, the AIHS supported Indian issues and efforts of individual tribes to preserve their rights. Thus, the AIHS defended tribal self-determination and rejected pan-indianism. The federal government policy of relocation encouraged non-California Indians to move into California. Relocation caused friction as the focus by many in the mainstream media turned its attention to relocated Indians which increasingly rendered California Indians invisible. However, with conscientious effort the AIHS worked towards informing and educating Indians and non-Indians. / Dissertation/Thesis / Ph.D. History 2013

abstract: This thesis intends to help inform American Indian nations’ decision making related to housing. The study recognizes the urgent need for housing solutions that fit the needs of a community as well as benefit the overall ecosystem. One model that can offer guidance is the Circular Economy (CE) model. A well-thought-out CE process can provide housing solutions that are economically, socially, and environmentally sustainable. It also stimulates the local economy by strategically introducing positive changes. This research identifies the construction potential of available circular materials as compared to more contemporary building materials. It then recommends a closed-loop circular model that utilizes the community’s existing infrastructure to develop affordable housing. The proposed CE model operates within the built environment, stimulating local employment while catering to the needs of the residents. Such an approach can prove to be beneficial for the local community and perhaps scalable to the global economy. / Dissertation/Thesis / Masters Thesis Construction Management 2020

The purpose of this foundational study was to explore the factors that contributed to developing teacher identity among new American Indian teachers. Multifaceted research into the history of American Indian education, the design of American Indian teacher training programs, and the beliefs and experiences of four American Indian secondary teachers gave this study a richly detailed context. Three overarching patterns emerged during the process of analyzing the data: (a) solidarity and independence, (b) habit and change, and (c) tradition and invention. From these patterns, six factors were identified as contributing to developing teacher identity. School-based experiences that affected developing teacher identity included cohort-based peer support, preparation for content area expertise, and teachers as role models. Personal, home, and community beliefs that affected developing teacher identity were as follows: giving back to American Indian communities, serving American Indian students, and becoming empowered as American Indian teachers. Participants in this study represented various tribe affiliations but were all registered students in the Ute Teacher Training Program from 2002 to 2005. The goal of this program, administrated by the Ute Tribe, was to mentor, train, and certify American Indian secondary teachers through an ongoing university education program offered at a rural location close to the Ute reservation. Recommendations in the final chapter of this qualitative case study may provide useful information for the design and implementation of future American Indian teacher education programs.

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Ce mémoire s’inscrit les réflexions concernant la relation entre les peuples autochtones et allochtones au Canada. Plus précisément, il s’intéresse à la possibilité qu’ont les peuples d’entrer en dialogue afin de mener à l’autodétermination et à l’émancipation des peuples autochtones. L’objectif est de déterminer si un dialogue peut avoir lieu et quelles sont les conditions de possibilité de sa réussite. Premièrement, il s’agit de soutenir que le dialogue est la voie la plus intéressante pour mener à l’autodétermination. Il s’agit également de présenter une conception du dialogue qui convient à la fois aux peuples autochtones et allochtones. Cette conception sera celle de l’auteur James Tully. Dans un second temps, il sera question d’identifier les limites de cette conception, principalement autour de la notion de reconnaissance mutuelle entre les peuples. L’autoreconnaissance sera présentée comme alternative à la reconnaissance afin d’éviter les limites de celle-ci. Troisièmement, le concept de paradigmes de Shawn Wilson sera mobilisé afin de réorienter les perspectives et les attentes du dialogue. Il sera défendu que le dialogue ne peut pas être la seule façon pour les peuples autochtones de s’autodéterminer puisqu’ils ne peuvent y être contraints. Une reformulation des conditions du dialogue à partir notamment des travaux de Glen Couthard, Leanne Betasamosake Simpson et Taiaiake Alfred sera proposée afin de mieux rendre compte de la distance qui peut exister entre les positions des peuples autochtones et allochtones. Les principes du dialogue qui s’en dégagent orienteront les actions qui doivent être posées pour sortir de la relation coloniale de domination qui maintient actuellement les peuples dans un rapport déséquilibré. / This thesis takes part in the reflections on the relationship between Indigenous and non-Indigenous peoples in Canada. More specifically, it investigates the possibility for peoples to enter a dialogue that would lead to the self-determination and emancipation of Indigenous peoples. The objective is to determine whether a dialogue can take place and what are the conditions for its success. First, it will be argued that dialogue is the most interesting way to to self-determination, only if the conception of this dialogue suits both Indigenous and non-Indigenous peoples. This conception will be inspired by the works of scholar James Tully. Second, the thesis will identify the limits of this specific conception of dialogue, mainly around the notion of mutual recognition between peoples. Self-recognition will be presented as an alternative to recognition to avoid its limits. Third, the concept of paradigms presented by Shawn Wilson will be mobilized to reorient the perspectives and expectations of the dialogue. It will be argued that a dialogue cannot be the only way for indigenous peoples to self-determine since they cannot be coerced into it. Based on the works of authors such as Glen Couthard, Leanne Betasamosake Simpson and Taiaiake Alfred, a reformulation of the conditions of the dialogue will be proposed to better reflect the distance that may exist between the positions of Indigenous and non-Indigenous peoples. The principles of dialogue that emerge will guide the actions that must be taken to get out of the colonial relationship of domination that currently keeps peoples in an unbalanced relationship.

Cette recherche vise à comprendre les expériences de beauté des femmes autochtones de Mashteuiatsh. Elle se place dans un contexte national où les femmes des Premières nations sont le groupe le plus vulnérable au Canada et où elles sont confrontées à des défis complexes lors de l’intégration d’informations concernant leur apparence et leurs appartenances culturelles. L’étude s’intéresse à la beauté, à sa définition et à la façon dont elle est expérimentée au quotidien, ainsi qu’au rôle de la beauté dans la construction de l’identité des femmes de Mashteuiatsh. L’analyse proposée s’appuie sur une enquête de terrain réalisée au sein de la communauté de Mashteuiatsh, au cours de laquelle des entretiens furent réalisés avec des participantes autochtones. Cette recherche se penche sur l’impact des stéréotypes et des standards de beauté dans leur vision de la beauté, sur la condition des femmes autochtones, sur la notion d’appartenance à un groupe, ainsi que sur la résistance ou l’adhésion aux canons de la beauté mondiale. Les femmes de Mashteuiatsh rencontrées dans le cadre de cette étude sont peu susceptibles d’avoir des notions uniformes et rigides du concept de beauté. Leur définition de la beauté passe, d’abord, par une valorisation de la beauté intérieure et elles sont plus susceptibles de décrire la beauté dans des termes de traits de personnalité et de valeurs qu’elles préfèrent à des caractéristiques physiques. Le contexte culturel de la communauté de Mashteuiatsh intervient, dans une certaine mesure, comme protection contre les messages extérieurs sur la beauté et il exerce une certaine influence dans les expériences corporelles. Par ailleurs, l’apparence physique joue un rôle important dans la construction identitaire. Celle-ci est profondément marquée par l’histoire coloniale, la Loi sur les Indiens, ainsi que par la culture et les idéaux de beauté de Mashteuiatsh. Ces états de fait ont un impact sur la façon dont les participantes se perçoivent en tant que femmes autochtones et sur la façon dont elles perçoivent leur image corporelle. / This research aims to understand the beauty experiences of Aboriginal women in Mashteuiatsh. All in a national context where First Nations women are the most vulnerable group in Canada, and where they are faced with complex challenges when having to integrate information about their appearance and cultural affiliations. The study focuses on beauty, its definition and the way it is experienced in everyday life, as well as the role of beauty in the construction of the Mashteuiatsh women’s identity. The proposed analysis is based on a field survey conducted in the community of Mashteuiatsh, during which interviews were conducted with Aboriginal participants women of the community. This research focuses on the impact of stereotypes and beauty standards in their vision of beauty, on the condition of Aboriginal women, on the notion of belonging to a group, as well as on the resistance or adherence to beauty standards. The Mashteuiatsh women met in this study are unlikely to have uniform and rigid notions of the beauty concept. Their definition of beauty involves before everything else an appreciation of inner beauty and they are more likely to describe beauty in terms of personality traits and values that they prefer to physical characteristics. Mashteuiatsh cultural context intervenes to some extent as a protection against external messages on beauty and it exerts a certain influence in bodily experiences. Moreover, physical appearance plays an important role in identity construction. It is deeply affected by colonial history, the Indian Act, as well as the culture and Mashteuiatsh’s ideals of beauty. These have an impact on how participants perceive themselves as Aboriginal women and how they perceive their body image.

Le 375e anniversaire de Tiohtià:ke/Montréal en 2017 est un événement historique qui a donné naissance à de nombreux projets artistiques, urbanistiques et commerciaux dans l’optique de célébrer l’histoire de la métropole. La présence autochtone ancienne et contemporaine sur le territoire insulaire a été mise en lumière dans un contexte dit de réconciliation. Les actes commémoratifs orchestrés par la ville sont soutenus par plusieurs voix autochtones, mais également critiqués par de nombreuses autres. Ce mémoire se penche sur l’un des legs de cette célébration coloniale, conçu suite à l’extension d’un tronçon du chemin de ceinture du Mont-Royal (CCMR). La partie du projet d’aménagement retrouvé sur le troisième sommet se décline en deux volets: le premier concerne l’installation d’une œuvre d’art public réalisée par la Société des archives affectives en collaboration avec Nadia Myre, artiste Anichinabé. Par l’entremise de la politique du 1% et commissionnée par le Bureau d’art public, l’Étreinte des temps, une sculpture en bronze inaugurée en 2019. Le deuxième volet concerne le changement toponymique du parc dans lequel l'œuvre est installée, le nom du sommet Outremont est remplacé par une désignation en kanien’kehá : Tiohtià:ke Otsira'kéhne. Conjointement, ces études de cas permettent d’analyser le régime colonial, les relations du milieu des arts avec l’autochtonie, la sous-représentation des artistes autochtones dans la collection municipale, l’héritage toponymique et les spécificités autochtones concernant le rapport au territoire. / The 375th anniversary of Tiohtià:ke/Montreal in 2017 is a historic event that was fertile to numerous artistic, urban planning and commercial projects with the main goal of celebrating the metropole’s history. The ancient and contemporary Aboriginal presence on the island’s territory was highlighted and framed in a so-called reconciliation context. The commemorative acts orchestrated by the city are supported by several indigenous voices, but also criticized by many others. This thesis examines one of the legacies of this colonial celebration, a project conceived following the extension of the Mount-Royal loop trail (Chemin de ceinture du Mont-Royal (CCMR)). The development project located on the third summit is divided into two parts: the first part is a public work of art produced by the Société des archives affectives in collaboration with Nadia Myre, a Anishinabe artist. They created l'Étreinte des temps, a bronze sculpture inaugurated in 2019 through the 1% policy and commissioned by the Bureau d'art public. The second part concerns the toponymic change of the park in which the work is installed, the name of the third summit or Outremont summit is replaced by a designation in Kanien'kehá: Tiohtià:ke Otsira'kéhne. Together, these case studies make possible a deep analysis of the colonial regime, the relations of the art world with Indigenous people, the under-representation of Indigenous artists in the municipal collection, the toponymic heritage and the Indigenous specificities concerning the relationship to the territory.

Cette étude propose d’examiner deux traits caractéristiques concernant les relations tutélaires chez les Innus et les Naskapis de l’est du Canada. Par contraste avec l’ethnographie d’autres groupes autochtones de la famille algonquienne, celle des Innus, d’un côté, est élusive quant aux relations tutélaires avec les animaux, tandis que de l’autre côté, les relations avec une entité anthropomorphe, Mishtapeu, y sont omniprésentes. Par l’analyse de récits traditionnels, des mythes, ce travail vise à évaluer si cet état singulier des relations tutélaires chez les Innus et Naskapis découlerait de transformations cosmologiques ayant opéré dans un passé plus ou moins récent, et qui auraient eu comme conséquence, premièrement, l’affaiblissement graduel des relations tutélaires avec des animaux, et deuxièmement, l’émergence et la consolidation de Mishtapeu. L’analyse d’un premier groupe de récits, à travers une approche structuraliste syntagmatique, tente d’y repérer la charpente d’un rituel d’obtention d’une entité tutélaire animale afin de démontrer la profonde influence du complexe de l’animal tutélaire chez les Innus. Ce sont les relations avec Mishtapeu que l’analyse d’un deuxième groupe de récits tente d’éclaircir. Les analyses diffusionnistes et symboliques tentent alors de déterminer un moment et un lieu d’émergence de l’entité ainsi que de proposer des pistes conceptuelles crédibles de son origine. / This study proposes to examine two characteristic features of guardian relationships among the Innu and Naskapi of eastern Canada. In contrast to the ethnography of other Aboriginal groups of the Algonquian family, the Innu ethnography, on the one hand, is elusive with respect to guardian relationships with animals, while on the other hand, relationships with an anthropomorphic entity, Mishtapeu, are omnipresent. Through the analysis of traditional narratives, also myths, this work aims to evaluate whether this singular state of guardianship relations among the Innu and Naskapi stems from cosmological transformations that took place in the more or less recent past, and that would have resulted, firstly, in the gradual weakening of guardianship relations with animals, and secondly, in the emergence and consolidation of Mishtapeu. The analysis of a first group of stories, through a syntagmatic structuralist approach, attempts to identify the framework of a ritual for obtaining an animal tutelary entity in order to demonstrate the profound influence of the complex of the tutelary animal among the Innu. It is the relationship with Mishtapeu that the analysis of a second group of stories attempts to clarify. Diffusionist and symbolic analyses then attempt to determine a time and place of emergence of the entity as well as to propose credible conceptual tracks of its origin.

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No description available.