This study sought to describe the congruence between Aboriginal student citizenship development, as manifested in behaviour, and the prescribed outcomes of Canadian citizenship for selected secondary schools in Manitoba, as perceived by secondary principals and teachers. Citizenship, the condition of living in a shared society and the standard of conduct that allows those in a particular society to live harmoniously and prosper, has become an important goal for public education in the Province of Manitoba. Citizenship is also prevalent concept within many documents and policy developments.<p>The values of Canadian citizenship used in this study were derived from the framework of six values used in the development of Manitobas most recent Social Studies curriculum (2004b; 2004c). These six civic values are equality, respect for cultural differences, freedom, peace, law and order, and environmental stewardship. These same values were employed in the development of the survey to acquire quantitative data using Likert-scale items. Qualitative data were acquired through a set of open-ended questions on the survey and through interviews. Quantitative data were analyzed with the use of chi square analysis and descriptive statistical measures including ANOVAs. Qualitative data were analyzed through a method of constant comparison in order to establish themes.<p>For the most part, Aboriginal students from Manitoba high schools do behave in a manner congruent with the values of Canadian citizenship. There were some differences in the way principals and teachers perceived Aboriginal student behaviour, that Aboriginal students family backgrounds presented challenges to educational attainment, and that educational administration was a subject that can be dealt with in numerous curricular and extra-curricular forums. There were some exceptions to these findings manifest in both the quantitative data and qualitative data. Amongst other things, the qualitative data suggested that citizenship development should be a localized process with genuine community involvement. The implications of these findings suggest a need for the development of curricula that is congruent with traditional Indigenous ways of learning, provision of opportunities for practical experiences in the area of citizenship development, and increased research into schools on First Nations communities in the area of citizenship development. Such developments may facilitate citizenship development for Aboriginal students through the provision of education that is sensitive to Aboriginal perspectives and circumstances.

My research builds upon interdisciplinary trends in Native scholarship emphasizing tribal-specificity; attention to understudied periods, writers, and texts; and a political commitment to engage contemporary challenges facing Indigenous communities. My dissertation examines the persistence of nationhood in Cherokee writing between the dissolution of the Cherokee government preceding Oklahoma statehood in 1907 and political reorganization in the early 1970s. Situating writing by John Milton Oskison, Rachel Caroline Eaton, Rollie Lynn Riggs and Ruth Muskrat Bronson explicitly within the Cherokee national contexts of its emergence, I attend to the complicated ways they each remembered, imagined, narrated and enacted Cherokee nationhood in the absence of a functioning state. Often read as a transitional “dark age” in Cherokee history, this period stands instead as a rich archive of Cherokee national memory capable of informing contemporary debates in the Cherokee Nation and Native Studies today. / text

Beginning in the second half of the twentieth century, three American astronomical observatories in Arizona and Hawai'i were transformed from scientific research facilities into mountains of controversy. This dissertation examines the histories of conflict between Native, environmentalist, and astronomy communities over telescope construction at Kitt Peak, Mauna Kea, and Mt. Graham from the mid-1970s to the present. I situate each history of conflict within shifting social, cultural, political, and environmental tensions by drawing upon narrative as a category of analysis. Astronomers, environmentalist groups, and the Native communities of the Tohono O'odham Nation, the San Carlos Apaches, and Native Hawaiians deployed competing cultural constructions of the mountains--as an ideal observing site, a "pristine" ecosystem, or a spiritual temple--and these narratives played a pivotal role in the making of contested landscapes in postwar American astronomy. / History of Science

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Drawing on methodologies from Performance Studies and Transnational American Studies, this dissertation is an historical analysis of the transatlantic relations of the American Indian radical sovereignty movement of the late Cold War. First the study recovers the transnational dimension of Native Americans as historical actors, and demonstrates that the American Indian radical sovereignty movement of the early 1970s posed a transnational challenge to the U.S. nation state. Next, arguing against the scholarly consensus, it shows that by the mid-1970s the American Indian radical sovereignty movement transformed itself into a transnational struggle with a transatlantic wing. Surveying the older transatlantic cultural representations of American Indians, this study finds that they both enabled and constrained an alliance between Native radical sovereignty activists and European solidarity groups in the 1970s and 1980s. This dissertation traces the history of American Indian access and participation in the United Nations, documents the transformation of Native concepts of Indian sovereignty, and analyzes the resulting alliances in the UN between American Indian organizations, Third World countries, national liberation movements, and Marxist régimes. Finally, this study documents how national governments such as the United States and the German Democratic Republic responded to the transatlantic sovereignty alliance from the middle of the 1970s through the end of the Cold War.

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Schooling provided to Native American children in the United States has been portrayed by many native and nonnative scholars as a major factor in undermining traditional languages and cultures, and as playing a role in the perpetuation of generational poverty and marginalization in indigenous communities. Historical accounts also suggest that schools have been settings for the emergence of an intertribal identity and shared political agenda that has been instrumental in generating Red Power activism and maintaining the sovereignty of North America's first nations into the 21 st century. This heuristic study draws upon the ethics of alterity in the philosophy of Emmanuel Levinas to refract testimony from interviews with elders who attended boarding schools in the 1930s and 40s, student activists who staged an occupation of a native college in 2005, and educators working in tribal, public and federal schools, to shed light on native perceptions of how the continuing evolution of Indian identity in teaching and learning is contributing to a revitalization of heritage lifeways.

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