Canada is widely regarded as a liberal, multicultural nation that prides itself on a history of peace and tolerance. Oftentimes set up in contrast to the United States, Canada’s history of colonialism has been popularly imagined as a gentler, necessary, inevitable, and even benevolent version of expansion and subjugation of Indigenous populations. In recent decades scholars in the social sciences and humanities have challenged the rhetoric of Canada as a consistently benevolent and peaceful nation. They have pointed to the discontinuity between Canada’s rosy image, drawn from foundational nation-building myths of benevolence, and the deeply rooted colonial narratives of necessity and inevitability that underpin those nation-building myths. This discontinuity manifests itself in far reaching patterns of social and economic disparity between Indigenous and settler populations over time across the nation. This reality is acutely seen in the Canadian West, as Canada’s historic frontier. This thesis re-problematises narratives of Canadian nation-building from a regional perspective. It is argued that positioning the West as the frontier peripheral to Canadian ‘civilisation’ is part of a broader settler colonial logic that sees the contemporary manifestation of disparity between Indigenous and settler populations as emanating from uniquely backward, peripheral places in Canada, rather than challenging the fundamental benevolence of the Canadian nation. Through a close reading of two trials pertaining to an instance of multiple perpetrator sexual assault that occurred in Saskatchewan in 2003, I demonstrate how the complex web of interlocking systems of domination that oppress and privilege in trials do not emanate from the backwardness of the place in which they occurred, but are rather indicative of broader societal processes and power relations indicative of settler colonialism. This thesis argues there is a conflation between western Canadian identity, and settler identity, owing to the foundational nation-building myths in which the West became Canadian. In moving forward, this thesis proposes an acknowledgment of the settler colonial nature of westward expansion and suggests practicing openness to considering different ways westward expansion might have been understood and experienced. Key to this process is learning to listen, learning to hear, learning to believe, and learning to see oneself implicated in the stories of those who experienced westward expansion differently from how it is popularly constructed in settler society. I begin here by proposing the complainant’s voice in the trial be heard, and be believed. Her voice and her silence provides insight into understanding the oppressive power of settler-colonialism.

Many important developments have followed from the distinction being made between post-colonial and settler-colonial situations. This distinction has had implications that reach across disciplines, but have especially impacted the immerging field of Indigenous studies in Canada, which had previously been drawing, and to a certain extent continue to draw, on theories from post-colonial studies. I write this at the intersection of Indigenous studies and English literature building on the theories of decolonization in settler-colonial situations. I show that English poetry written by people in the Indigenous prairie context is one particularly active site of decolonization, in the sense that scholars such as Linda Tuhiwai Smith explain. Through the poetry of Louise Halfe, Duncan Mercredi, Gregory Scofield, Marie Annharte (Née Baker) I show how important elements of Indigenous culture are being translated into printed poetry. Furthermore, these poets are Indigenizing aspects of settler-colonial culture. I use Halfe’s poetry, especially her collection Bear Bones & Feathers, to show the ways in which Indigenous concepts of medicine can be translated into printed poetic form and bring healing for the injuries inflicted by colonialism. Scholars Jo-Ann Episkenew and Sam McKegney provide other examples of this practice and the theoretical underpinnings for literature operating as medicine. Mercredi’s poetry reveals that some of the oral character of Indigenous stories can be translated into poetry. Indigenous scholars such as Neal McLeod argue that Indigenous cultures have long engaged in the use of wit and metaphor that is so prolific in poetry. Scofield translates ceremony into poetry. Drawing in part on J.L. Austin’s notion of performativity, I show that Indigenous poetry is an active force within communities. I read Annharte’s poetry as an example of Indigenization and activism in which she destabilizes the authority of the English language. Francis challenges artistic genres to assert his own Indigenous perspective in much the same way many Indigenous people are choosing not to seek the recognition of the neo-liberal state in what Glenn Coulthard calls “the politics of recognition.” I explore the significant potential for decolonization in this writing by authors writing from Indigenous perspectives. / October 2016

This dissertation interrogates the ways in which place-based belongings are constituted through outdoor recreation. By applying material-discursive theories of rhetoric to spaces of outdoor recreation on the Colorado Plateau such as the Arizona Snowbowl ski resort, rock climbing landscapes in the Navajo Nation, adventure mountain biking practices that trace a 19th century stagecoach route, and ultra running trails at Monument Valley on the Navajo Nation and on ancient trails that connect Hopi Villages, and elsewhere, I examine the affective relationships between those activities, landscapes, and cultures. Drawing on spatial and environmental rhetoric and critical theories of race, gender, and sexuality, I analyze affective investments in white settler colonialism to argue that such spaces are more than recreational. The framework I have developed to better explain such spaces, Recreational Colonialism, positions outdoor recreation as the new language of colonialism. Recreational Colonialism is both a discourse and a performance that-in many ways explored in this dissertation-connect outdoor recreational discourses to a trifecta of oppressions through which white settler colonialism depends: white supremacy, capitalism, and heteropatriarchy.

The dissertation studies the relationship between Québécois and Indigenous peoples with regards to two different approaches to self-determination. It offers a critique of sovereignty-based self-determination in the form of the nation-state – a hegemonic model throughout the world and within Québécois political imagination – by shining light on the co-constitutive relationship between vulnerability and sovereignty, tracing the origins of their conceptual association in the work of Hobbes. The dissertation argues that, comparatively, by asserting the priority of relationality over individuality, the work of Marcel Mauss contributes to a relational theory of self-determination. By positing togetherness, relationality, reciprocity, and difference as forming the most basic reality of politics, Maussian gifting offers new perspectives on the question of vulnerability in the context of intercultural relations. Finally, through a study of the ethos of Indigenous treaty philosophy, the dissertation argues for re-envisioning Québécois self-determination through the role of treaty partner and honouring the gift of hospitality contained in the early treaties and alliances of peace and friendship with Indigenous peoples. / Graduate / 2020-04-18

This thesis focuses on processes of Aboriginal community-making in Redfern, an inner city suburb of Sydney, Australia. It addresses the ways in which the Australian state governs Aboriginal people by developing 'projects of legibility' (and illegibility) concerning Aboriginal community sociality. To address Redfern Aboriginal community-making requires focusing on the ambiguities arising from the contemporary policy of 'Aboriginal self-determination' and adopting an ethnohistorical approach to Aboriginal community-making that has arisen under this policy rubric. By ethnohistorical I refer to the engagement of Aboriginal people in Redfern in Aboriginal community-making policy practices and not a historiography of these policies. Attention will be paid to past and present negotiations concerning the (re)development of the Redfern Aboriginal community and their intersections in the state-led redevelopment process Aboriginal community- makers were engaged in during the course of my research in 2005-2007. These negotiations centre on attempts made to reproduce certain forms of sociality that both reveal and obscure Aboriginal social relations when inscribed in the category 'Aboriginal community'. This analysis is meant to contribute to the limited anthropological research that exists on urban Aboriginal experiences generally and research conducted on Aboriginal experiences in southeastern Australia. It addresses the complex social field of Aboriginal community-making practices that exist in Australia where Aboriginal and non-Aboriginal Australians are located within the bureaucratic structures of the state, institutional networks, as well as non-government community organisations. This research contributes to understanding 'the institutional construction of indigeneity' (Weiner 2006: 19) and how this informs the (re)development of urban Aboriginal communities.

O processo de espessamento e clarificação dos efluentes das usinas de beneficiamento de carvão mineral com a adoção de sedimentadores é uma prática consagrada ao longo de todo o mundo uma vez que é necessário o reaproveitamento da água utilizada tanto por questões econômicas como ambientais. O primeiro sedimentador, tipo espessador, a entrar em operação industrial na região carbonífera de Santa Catarina foi instalado na Mina Barro Branco da Carbonífera Rio Deserto em 2007. O equipamento era dotado de lamelas de PVC e foi instalado como alternativa às bacias de decantação, que apresentam alto custo de construção e operação. Contudo, o equipamento se mostrou ineficaz devido a deposição de sólidos nas lamelas. Essa dificuldade levou a adoção de outros modelos de sedimentadores de fluxo vertical que não utilizam lamelas. Esse trabalho apresenta os dados disponíveis da operação do equipamento com as lamelas na Mina Barro Branco e resultados atuais da operação dos sedimentadores da Mina Esperança sem lamelas. Nesse segundo caso foi medida a vazão, concentração de sólidos e dos metais ferro, alumínio e manganês, nos fluxos de entrada e saída. No efluente clarificado mediu-se ainda o pH e a turbidez. Registraram-se dados de uma operação satisfatória, com impacto importante na redução dos custos no transporte e deposição dos rejeitos finos e no tratamento do overflow clarificado possibilitando o descarte de acordo com a Legislação Ambiental. / The process of thickening and clarifying the effluents of mineral coal processing plants with the use of settlers is a well-established practice throughout the world since it is necessary to reuse the water used for both economic and environmental reasons. The first settler, a thickener type, to enter into industrial operation in the Santa Catarina coal region was installed at the Barro Branco Mine of the Carbonifera Rio Deserto in 2007. The equipment was equipped with PVC lamellae and was installed as an alternative to the decantation basins, which have a high cost of construction and operation. However, the equipment proved to be ineffective due to deposition of solids in the lamellae. This difficulty led to the adoption of other models of vertical flow settlers that do not use lamellae. This work presents the available data of the operation of the equipment with lamellae in the Mina Barro Branco and current results of the operation of the settlers in the Mina Esperança without lamellae. In this second case the flow, concentration of solids and iron, aluminum and manganese metals in the inflow and outflow were measured. In the clarified effluent the pH and turbidity were also measured. Data were recorded for a satisfactory operation, with a significant impact on the reduction of costs in the transportation and deposition of the fine tailings and in the treatment of the clarified overflow, allowing the disposal according to the Environmental Legislation.

Canadian public life is currently informed by what can be broadly considered an era of reconciliation. While definitions abound, the aim of reconciliation is just relations between Canada and Indigenous nations. Efforts on the parts of federal and provincial governments to apologize and atone for the discriminatory treatment of racialized immigrant groups has also been characterized under the broad banner of reconciliatory politics. While official positions indicate that there is to be a role for schooling in reconciliation efforts, what this means – both in terms of remedies and the nature of the problem they aim to address – remains unclear. At the same time, a new curriculum in British Columbia has been said to contribute toward reconciliation. This dissertation engages contemporary discussion about reconciliation in Canada through a critical examination of the most recent B.C. curriculum, 2015-2018, and asks how dominant national values are making space, or not, for robust and meaningful inclusions of previously marginalized and excluded histories and perspectives. Specifically, in this dissertation I am interested in how the production of national values and priorities in curricula are accommodating of the goals of reconciliation, and revealing of its limits. To do this I compare the national values present in this most recent curriculum to those reported to be present during the late 18th and early 19th centuries in secondary historical literature. Employing a settler colonial theoretical perspective, I assess the ways in which the values produced in the new curriculum continue to center the nation-state and dominant culture values. While nation states like Canada tout progressive mechanisms, such as multicultural policies and multicultural education, to reconcile challenges to state authority, such mechanisms employ and enforce cultural terms that are compatible with Canadian multiculturalism, without attending to less congruent aspects of Indigenous-Canadian relations, like those of land and resources. My findings indicate that while progressive curricular inclusions contribute to increased plurality in educational spaces, there are limits to their efficacy. This is the case primarily because these inclusions are produced through and operate within liberal frameworks that re-center the Canadian nation state. This dissertation contributes to literature that examines the condition of settler colonialism in educational settings in countries like Canada. My conclusions suggest that the efficacy of curricular inclusions that pursue reconciliation will be limited unless teacher education – both pre- and in-service – includes a critical self-analysis of settler colonial privilege and conditionality, and the nation state. / Graduate

This thesis examines history teaching in New Zealand primary schools between 1900 and 1940, situating the discussion within an intertwined framework of the early twentieth-century New Education movement, and the history of Pakeha settler-colonialism. In particular, it draws attention to the ways in which the pedagogical aims of the New Education intersected with the settler goal of ‘indigenisation’: a process whereby native-born settlers in colonised lands seek to become ‘indigenous’, either by denying the presence of the genuine indigenes, or by appropriating aspects of their culture. Each chapter explores a particular set of pedagogical ideas associated with the New Education and relates it back to the broader context and ideology of settler-colonialism. It examines in turn the overarching goals of the New Education of ‘educating citizens’, within which twentieth-century educationalists sought to mobilise biography and local history to cultivate a ‘love of country’ in primary school pupils, exploring the centrality of the ‘local’ to the experience-based pedagogy of the New Education. Next, it argues that the tendency of textbook histories to depict governments – past and present – in an overwhelmingly positive light, served important ongoing colonising functions. Next it examines the influence of the Victorian ideal of ‘character’ in textbooks, particularly during the first two decades of the twentieth century, through a pedagogy centred upon the assumption that the lives of past individuals or groups could be instructive for present generations. / By the 1920s and 1930s, the normative models of behaviour represented by character had come under challenge by the more flexible notion of ‘personality’ and its associated educational aims of expression, creativity and self-realisation, aims that emerged most clearly in relation to the use of activity-based methods to teach history. The juxtaposition of textbooks and activity-based classroom methodologies in the primary school classrooms of the 1920s and 1930s brought to light some of the broader tensions which existed within the settler-colonial ideology of Pakeha New Zealanders. The longer-term impact was a generation for whom the nineteenth-century British intrusion into Maori lands and cultures from which Pakeha New Zealanders massively profited was normalised.

Critical Indigenous scholars and their explicit allies have emphasized the need for curriculum and pedagogy in teacher education to address settler colonialism in Canada (Cannon, forthcoming(a); Cannon and Sunseri, 2011; Dion, 2009; Friedel, 2010a; Haig-Brown, 2009; Schick, 2010; Schick and St. Denis 2003, 2005; & St. Denis, 2007) . This thesis is primarily concerned with the existence of and possibilities for such a curriculum. In this thesis, I analyzed the curricula used in the three required courses of the secondary consecutive Initial Teacher Education (ITE) program in the 2011-2012 year at OISE for representations of settler colonialism in Canada. This study finds that while the curriculum in the ITE program at OISE focuses broadly on social justice, it shies away from addressing the ways that Canadians are complicit in ongoing colonialism. The thesis ends by highlighting some clear possibilities and challenges for a curriculum of settler colonial responsibility.

Critical Indigenous scholars and their explicit allies have emphasized the need for curriculum and pedagogy in teacher education to address settler colonialism in Canada (Cannon, forthcoming(a); Cannon and Sunseri, 2011; Dion, 2009; Friedel, 2010a; Haig-Brown, 2009; Schick, 2010; Schick and St. Denis 2003, 2005; & St. Denis, 2007) . This thesis is primarily concerned with the existence of and possibilities for such a curriculum. In this thesis, I analyzed the curricula used in the three required courses of the secondary consecutive Initial Teacher Education (ITE) program in the 2011-2012 year at OISE for representations of settler colonialism in Canada. This study finds that while the curriculum in the ITE program at OISE focuses broadly on social justice, it shies away from addressing the ways that Canadians are complicit in ongoing colonialism. The thesis ends by highlighting some clear possibilities and challenges for a curriculum of settler colonial responsibility.