This thesis examines the creation of the Witchekan Lake Reserve in Saskatchewan, the resulting treaty land entitlement (TLE) for Witchekan Lake First Nation, and the 1992 Framework Agreement for Saskatchewan Treaty Land Entitlement (TLEFA). The history of the Witchekan Lake Reserve between 1913 and 1919 is reconstructed and reveals a unique situation within TLE. The creation of a Reserve some thirty seven years prior to adherence to Treaty Six presents a challenge to the interpretation of TLE. It also points to the importance of the historical context of Reserve creation within TLE <p>A study of land use and occupancy of Witchekan Lake First Nation and the area occupied by Settlers was facilitated by the use of Department of Indian Affairs files, map biographies, oral interviews, transcripts of earlier interviews with deceased elders, records and correspondence from Saskatchewan Environment and Resource Mangement (SERM) and the Department of the Interior Homestead Files. The analysis employs a non-traditional definition of the ethnicity of Settlers. That definition is based on their birthplace, their land use and their life experiences before arriving at Witchekan Lake. Employing theoretical concepts of colonization and underlying ideologies of racial inferiority, the work proposes that the existence of two opposing types of land use and occupancy and their respective value systems led to a TLE for Witchekan Lake First Nation. It is argued here that these ideologies were present in the homestead period and have persisted into the present due to the late timing of settlement and the pluralistic composition of Settlers. <p> A review of the events around the acquisition of the Bapaume Community Pasture by Witchekan Lake First Nation demonstrates the continuance of conflict with Settlers. This conflict first arose in the homestead era. A critique of the TLEFA, specific to the case of Witchekan Lake First Nation, proposes that lack of attention to their unique circumstances has left the community with unresolved claims. The community hoped that these unresolved claims would be settled in the TLEFA.

Since the mid-1980s, the Saskatchewan Department of Education has approved the instruction of Native Studies courses in provincial high schools. In hope of enhancing the instruction of these courses, this study focused on the perspectives of Non-Aboriginal teachers who were assigned to teach Native Studies. Through a questionnaire, personal interviews, and a focus group, nine Non-Aboriginal high-school teachers examined the following aspects of the courses: formal and informal training of instructors , goals of the courses, key content and pedagogical methodologies, major challenges, and recommendations for improving the delivery of the classes.<p>The literary context for the research was based upon three major areas: Non-Aboriginal teachers' perspectives on teaching Aboriginal students, preparing teachers to teach Native Studies, and preparing teachers to instruct Native Studies to Aboriginal students. Due to the 'single-group' nature of Native Studies curricula, considerable literature examination was focused on multicultural education models.<p> The research data of the study revealed that the majority of interviewees have minimal formal education experience with Aboriginal content or epistemology. In addition, most of the study participants indicated little, if any, informal cultural contact with Aboriginal peoples. Study participants generally acknowledged the limitations of their scant academic and experiential interaction with Aboriginal cultures, and recommended means of various education stakeholders improving the situation.<p>The study also exposed a variety of teacher perspectives about the goals of the courses. While there was unanimity regarding the efficacy of the courses, most teachers believed the goals of Native Studies varied depending on the cultural composition of the class. In addition, a couple of teachers inferred that a major objective of Native Studies courses is the promotion of an anti-establishment' political message. Some teachers also indicated a quandary regarding whether the course curricula required them to "teach Aboriginal culture, or teach about Aboriginal culture."<p>In terms of course content and teaching methodologies, there were numerous opinions on `what was important'. All the interviewees viewed history as a significant ingredient to a `good' Native Studies class, but some of the teachers expressed a reluctance to delve into such issues as Aboriginal spirituality, racism, and 'white-privilege'. There was also hesitation amongst many of the respondents to incorporate traditional Aboriginal epistemologies into course methodologies because they wanted to personalize instruction, not base it upon cultural generalizations.<p>In addition to the aforementioned issues and corresponding challenges associated with the background training for the courses, the goals of the courses, and the content and methodology of the courses, the study participants highlighted other concerns with the teaching of Native Studies: irrelevant curricula, lack of materials, poor course funding, student absenteeism, student perception that the courses are for 'non-academics', lack of flexible timetabling for experiential learning, and lack of staff knowledge and appreciation of Aboriginal cultures. All administrative levels of the education system were identified by the interviewees as influential in helping to mitigate the difficulties associated with the instruction of Native Studies.

This thesis examines the creation of the Witchekan Lake Reserve in Saskatchewan, the resulting treaty land entitlement (TLE) for Witchekan Lake First Nation, and the 1992 Framework Agreement for Saskatchewan Treaty Land Entitlement (TLEFA). The history of the Witchekan Lake Reserve between 1913 and 1919 is reconstructed and reveals a unique situation within TLE. The creation of a Reserve some thirty seven years prior to adherence to Treaty Six presents a challenge to the interpretation of TLE. It also points to the importance of the historical context of Reserve creation within TLE <p>A study of land use and occupancy of Witchekan Lake First Nation and the area occupied by Settlers was facilitated by the use of Department of Indian Affairs files, map biographies, oral interviews, transcripts of earlier interviews with deceased elders, records and correspondence from Saskatchewan Environment and Resource Mangement (SERM) and the Department of the Interior Homestead Files. The analysis employs a non-traditional definition of the ethnicity of Settlers. That definition is based on their birthplace, their land use and their life experiences before arriving at Witchekan Lake. Employing theoretical concepts of colonization and underlying ideologies of racial inferiority, the work proposes that the existence of two opposing types of land use and occupancy and their respective value systems led to a TLE for Witchekan Lake First Nation. It is argued here that these ideologies were present in the homestead period and have persisted into the present due to the late timing of settlement and the pluralistic composition of Settlers. <p> A review of the events around the acquisition of the Bapaume Community Pasture by Witchekan Lake First Nation demonstrates the continuance of conflict with Settlers. This conflict first arose in the homestead era. A critique of the TLEFA, specific to the case of Witchekan Lake First Nation, proposes that lack of attention to their unique circumstances has left the community with unresolved claims. The community hoped that these unresolved claims would be settled in the TLEFA.

Since the mid-1980s, the Saskatchewan Department of Education has approved the instruction of Native Studies courses in provincial high schools. In hope of enhancing the instruction of these courses, this study focused on the perspectives of Non-Aboriginal teachers who were assigned to teach Native Studies. Through a questionnaire, personal interviews, and a focus group, nine Non-Aboriginal high-school teachers examined the following aspects of the courses: formal and informal training of instructors , goals of the courses, key content and pedagogical methodologies, major challenges, and recommendations for improving the delivery of the classes.<p>The literary context for the research was based upon three major areas: Non-Aboriginal teachers' perspectives on teaching Aboriginal students, preparing teachers to teach Native Studies, and preparing teachers to instruct Native Studies to Aboriginal students. Due to the 'single-group' nature of Native Studies curricula, considerable literature examination was focused on multicultural education models.<p> The research data of the study revealed that the majority of interviewees have minimal formal education experience with Aboriginal content or epistemology. In addition, most of the study participants indicated little, if any, informal cultural contact with Aboriginal peoples. Study participants generally acknowledged the limitations of their scant academic and experiential interaction with Aboriginal cultures, and recommended means of various education stakeholders improving the situation.<p>The study also exposed a variety of teacher perspectives about the goals of the courses. While there was unanimity regarding the efficacy of the courses, most teachers believed the goals of Native Studies varied depending on the cultural composition of the class. In addition, a couple of teachers inferred that a major objective of Native Studies courses is the promotion of an anti-establishment' political message. Some teachers also indicated a quandary regarding whether the course curricula required them to "teach Aboriginal culture, or teach about Aboriginal culture."<p>In terms of course content and teaching methodologies, there were numerous opinions on `what was important'. All the interviewees viewed history as a significant ingredient to a `good' Native Studies class, but some of the teachers expressed a reluctance to delve into such issues as Aboriginal spirituality, racism, and 'white-privilege'. There was also hesitation amongst many of the respondents to incorporate traditional Aboriginal epistemologies into course methodologies because they wanted to personalize instruction, not base it upon cultural generalizations.<p>In addition to the aforementioned issues and corresponding challenges associated with the background training for the courses, the goals of the courses, and the content and methodology of the courses, the study participants highlighted other concerns with the teaching of Native Studies: irrelevant curricula, lack of materials, poor course funding, student absenteeism, student perception that the courses are for 'non-academics', lack of flexible timetabling for experiential learning, and lack of staff knowledge and appreciation of Aboriginal cultures. All administrative levels of the education system were identified by the interviewees as influential in helping to mitigate the difficulties associated with the instruction of Native Studies.

I hypothesize that specific aspects of education are central to the revitalization of culture amongst Aboriginal peoples in Ontario, and that this revitalization is integral to cultural continuity. I will show the relationship between key aspects of education and cultural revitalization as I track and assess the impacts of Ontario's high school Native Studies suite of courses. The key aspects are: the ability to generate and control content, the content itself (who it targets and serves and how it is applied) and how innovative ideas are implemented, through what processes and with whose help. Recent trends emerging from the analysis of Ontario Ministry of Education (OME) data on the implementation of its suite of ten Native Studies high school courses suggest that the consistent efforts of several generations of First Nations, Métis and Inuit educators working behind the scenes since the late 1960s have resulted in significant and meaningful increases in the number of Native Studies courses offered, the number of schools and school boards offering them, and the number of students enrolling. Considering the context of Aboriginal education in Ontario since the 1960s these general results may certainly be interpreted as progressive. I discuss seven catalysts that have had an indisputable influence over the ability of Indigenous educators to exercise an increasing degree of control over the Ontario Ministry of Education Native Studies curricula. While acknowledging the perspectives of scholars such as Taiaiake Albert, Maria Battiste, Pamela Palmater and Marie Brant-Castellano who argue for “Indian control of Indian education” based on the inherent right of Indigenous peoples to self-government - enshrined in Canada’s “Constitution Act” (1982) - my findings indicate that, given the resources and opportunity to lead the creation of Native Studies courses in Ontario, many Indigenous educators, leaders and communities have opted to take proactive roles in the process, all the while participating in the struggle for the Indigenous constitutionally-inherent right to control all aspects of their education. I argue that we are seeing a resurgence of Indigenous cultures in Canada, and more particularly in Ontario. / Thesis (Master, Geography) -- Queen's University, 2012-04-18 18:20:07.041

This thesis examines the creation of the Witchekan Lake Reserve in Saskatchewan, the resulting treaty land entitlement (TLE) for Witchekan Lake First Nation, and the 1992 Framework Agreement for Saskatchewan Treaty Land Entitlement (TLEFA). The history of the Witchekan Lake Reserve between 1913 and 1919 is reconstructed and reveals a unique situation within TLE. The creation of a Reserve some thirty seven years prior to adherence to Treaty Six presents a challenge to the interpretation of TLE. It also points to the importance of the historical context of Reserve creation within TLE A study of land use and occupancy of Witchekan Lake First Nation and the area occupied by Settlers was facilitated by the use of Department of Indian Affairs files, map biographies, oral interviews, transcripts of earlier interviews with deceased elders, records and correspondence from Saskatchewan Environment and Resource Mangement (SERM) and the Department of the Interior Homestead Files. The analysis employs a non-traditional definition of the ethnicity of Settlers. That definition is based on their birthplace, their land use and their life experiences before arriving at Witchekan Lake. Employing theoretical concepts of colonization and underlying ideologies of racial inferiority, the work proposes that the existence of two opposing types of land use and occupancy and their respective value systems led to a TLE for Witchekan Lake First Nation. It is argued here that these ideologies were present in the homestead period and have persisted into the present due to the late timing of settlement and the pluralistic composition of Settlers. A review of the events around the acquisition of the Bapaume Community Pasture by Witchekan Lake First Nation demonstrates the continuance of conflict with Settlers. This conflict first arose in the homestead era. A critique of the TLEFA, specific to the case of Witchekan Lake First Nation, proposes that lack of attention to their unique circumstances has left the community with unresolved claims. The community hoped that these unresolved claims would be settled in the TLEFA.

This research is an analysis of Ontario teachers’ experiences with Grade 11 NDA3M Current Aboriginal Context in Canada curriculum. By deconstructing and critically analyzing the curricular and pedagogical implications, my thesis is a targeted response to number 63 of the Truth and Reconciliation Calls to Action. As outlined by Clandinin and Connelly (2000), this research is centred in narrative research techniques. Additionally, I draw on Miller’s (1996) 3L’s: Look, Listen, and Learn approach, paired with Dion and Dion’s (2004) storytelling as a means of telling and (re)telling the story. I used one-on-one interviews with teachers and one sharing circle with teachers and elders to synthesize data from documents to capture the essence of the lived experiences. Participants revealed their experiences of what Aoki claims is curriculum-as-planned and curriculum-as-lived in this course. The results of this research were revealed responses to components of number 63 of the Calls to Action; NDA3M requires a review of curriculum expectations to align with teachers’ classroom experiences; participants discussed how their respective schools are using every opportunity to students’ capacity and awareness of Indigenous Worldviews; and professional development to support Indigenous education is in high demand.

This study is a survey of sixty Native Americans between 12-24 years of age. Thirty were graduates and thirty were non-graduates. The four sets of variables examined were: early pregnancy, drug and alcohol use, cultural values, and mentoring. The reliability of three factors (mentors, substance abuse and cultural factors) were consistent with what might be expected in a random scale of 60 participants with a researcher developed scale. It was, however, the category developed to address having or not having children that proved to be of the most statistical significance.

No description available.

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.