Native nation building is a phenomenon largely neglected by mainstream political science. There are empirical and theoretical gaps in the study of political structures of Native nations. The empirical focus of this dissertation is on the rebuilding process of the White Earth Nation located in northwestern Minnesota. The objective is to investigate the long-term process of White Earth governance in order to get insights into the background of the present state of the White Earth institutional stalemate. I trace external and internal factors that influenced the formation, preservation, and transformation of the White Earth government established as part of the Minnesota Chippewa Tribe under the Indian Reorganization Act provisions in 1936. To understand this process, it is necessary to include the historical context of the White Earth constitutionalism from 1913 to the present. I analyze some hitherto unknown archival materials using a flexible theoretical framework which I designed specifically for the purpose of studying the White Earth nation-building process. This case-specific framework eclectically uses a combination of theoretical approaches of Native American studies, genealogy, Vincent Pouliot's practice tracing, and new institutionalism. My findings suggest that the White Earth...

[ES] Los Waorani del Ecuador son una nacionalidad indígena de reciente contacto. Su territorio ha ido modificándose debido a las presiones extractivas que le han devenido. La migración interna es uno de los efectos visibles de esta realidad. Shellpare es el espacio geográfico donde se han asentado familias waorani que empujan un modelo de desarrollo desde el derecho a la educación, salud y trabajo digno. El objetivo central de este trabajo de investigación es determinar cómo las relaciones sociales intergeneracionales de la Nacionalidad Waorani influyen en la reproducción de las lógicas de manejo territorial ancestral en el barrio waorani en Shell. La Metodología desarrollada es cualitativa. Toma los aportes de la Escuela Intergeneracional Wiñenani-Pikenani y desarrolla procesos como el Campeonato Intergeneracional de Futbol, para la recolección de datos. Se describe el camino ético de la investigación, así como sus principales retos. Se explica la utilidad del programa NVIVO12+ para organizar la información. Entre los resultados se puede destacar que las relaciones sociales intergeneracionales desarrollan formas de diálogo con interacciones tanto materiales como inmateriales entre lo humano y no-humano. Así mismo, se construyen desde el aprender-haciendo, lo que fortalece el concepto de intergeneracionalidad. Otro resultado es el entramado que emerge de ligar las relaciones sociales intergeneracionales (adaptabilidad, proficiencia, enunciación verbal, enunciación no verbal, integrativas, libertad, materialidad e inmaterialidad) con el manejo territorial vernáculo (alta movilidad interna, mapeo territorial, gestión político-administrativa y sistema productivo). Permitiendo concluir que esta contribución empírica es el primer acercamiento a la realidad urbana de los waorani. El aporte al debate teórico a través de conceptos como las interacciones entre lo humano y no-humano, el aprender-haciendo con enfoque intergeneracional y el manejo territorial sostenible dan una posibilidad de reflexión teórica sobre la territorialización de la intergeneracionalidad. Finalmente, se concluye que los conflictos por distribución ecológica que permean la vida de las poblaciones desfavorecidas modifican sus territorios y las formas de relación con lo no-humano. La crisis civilizatoria que el modelo industrial globalizado empuja afecta principalmente a los grupos históricamente excluidos y a los espacios geográficos con bienes comunes extraíbles. / [CA] Els Waorani de l'Equador són una nacionalitat indígena de recent contacte. El seu territori ha anat modificant-se a causa de les pressions extractives que li han esdevingut. La migració interna és un dels efectes visibles d'aquesta realitat. Shellpare és l'espai geogràfic on s'han assentat famílies waorani que espenten un model de desenvolupament des del dret a l'educació, salut i treball digne. L'objectiu central d'aquest treball de recerca és determinar com les relacions socials intergeneracionals de la Nacionalitat Waorani influeixen en la reproducció de les lògiques de maneig territorial ancestral en el barri waorani en Shell. La Metodologia desenvolupada és qualitativa. Presa les aportacions de l'Escola Intergeneracional Wiñenani-Pikenani i desenvolupa processos com el Campionat Intergeneracional de Futbol, per a la recol·lecció de dades. Es descriu el camí ètic de la investigació, així com els seus principals reptes. S'explica la utilitat del programa NVIVO12+ per a organitzar la informació. Entre els resultats es pot destacar que les relacions socials intergeneracionals desenvolupen formes de diàleg amb interaccions tant materials com immaterials entre l'humà i no-humà. Així mateix, es construeixen des de l'aprendre-fent, la qual cosa enforteix el concepte de intergeneracionalidad. Un altre resultat és l'entramat que emergeix de lligar les relacions socials intergeneracionals (adaptabilitat, proficiencia, enunciació verbal, enunciació no verbal, integratives, llibertat, materialitat i immaterialitat) amb el maneig territorial vernacle (alta mobilitat interna, mapatge territorial, gestió polític-administrativa i sistema productiu). Permetent concloure que aquesta contribució empírica és el primer acostament a la realitat urbana dels waorani. L'aportació al debat teòric a través de conceptes com les interaccions entre l'humà i no-humà, l'aprendre-fent amb enfocament intergeneracional i el maneig territorial sostenible donen una possibilitat de reflexió teòrica sobre la territorialització de la intergeneracionalidad. Finalment, es conclou que els conflictes per distribució ecològica que permean la vida de les poblacions desfavorides modifiquen els seus territoris i les formes de relació amb el no-humà. La crisi civilizatoria que el model industrial globalitzat espenta afecta principalment als grups històricament exclosos i als espais geogràfics amb béns comuns extraïbles. / [EN] The Waorani of Ecuador are an indigenous nationality of recent contact. Its territory has been changing due to the extractive pressures that have come to it. Internal migration is one of the visible effects of this reality. Shellpare is the geographical space where Waorani families have settled, pushing a development model based on the right to education, health and decent work. The central objective of this research work is to determine how the intergenerational social relations of the Waorani Nationality influence the reproduction of the logics of ancestral territorial management in the Waorani neighborhood in Shell. The methodology developed is qualitative. It takes the contributions of the Wiñenani-Pikenani Intergenerational School and develops processes such as the Intergenerational Soccer Championship, for data collection. The ethical path of research is described, as well as its main challenges. The usefulness of the NVIVO12 + program for organizing information is explained. Among the results, it can be highlighted that intergenerational social relations develop forms of dialogue with both material and immaterial interactions between the human and the non-human. Likewise, they are built from learning-doing, which strengthens the concept of intergenerationality. Another result is the framework that emerges from linking intergenerational social relations (adaptability, proficiency, verbal enunciation, non-verbal enunciation, integrative, freedom, materiality and immateriality) with vernacular territorial management (high internal mobility, territorial mapping, political-administrative management and productive system). Allowing to conclude that this empirical contribution is the first approach to the urban reality of the Waorani. The contribution to the theoretical debate through concepts such as the interactions between human and non-human, learning-doing with an intergenerational approach and sustainable territorial management provide a possibility of theoretical reflection on the territorialization of intergenerationality. Finally, it is concluded that the ecological distribution conflicts that permeate the lives of disadvantaged populations modify their territories and the forms of relationship with the non-human. The civilizational crisis that the globalized industrial model pushes mainly affects historically excluded groups and geographical spaces with extractable common goods. / Duque Orozco, GE. (2021). Las relaciones sociales intergeneracionales de la nacionalidad Waorani y la reproducción de las lógicas de manejo territorial ancestral en el barrio waorani en Shell [Tesis doctoral]. Universitat Politècnica de València. https://doi.org/10.4995/Thesis/10251/180282 / TESIS

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Arabic text / الحمدُ لله الذي أكْرَمَنَا بِنُورالعلمِ المُبَدِّدِ للظُلمات, وعصَمَنا به من الأهواءِ المُرْدِية والآراءِ المُضلة رافع الإصْرَ عنَّا, جاء بالدين الوَسَطِ وحَذَّرَ من الوَكْسِ والشَطَطِ وبعدُ : فإنَّ أحقَ العلومِ بالتَّسْطِيرِ وأنفَسهَا عند الجَمْعِ والتَّحْبِيرِ , تِبْيَان وجهِ الحقِّ فيما تتعَاورهُ الأفهام بالجهلِ تار ة , وتار ة بما عرض لها من الأَوْهَامِ , ومن المهم تَجْديد وتَرْسِيخِ المفاهيم السياسية في ضوء نظام الشريعة الإسلامية, مِفْتَاح الهداية ونَهْجِ السعادة, بل وتصحيحها مما اعْتَراهَا من التشويه والزَّيفِ إذ ذاك من أفضل النوافل وأعظمها نفعا وعائدة, وأوفرها خيرا وفائدة. واعلم أن الناس أصنافٌ مختلفون وأطوارٌ مُتباينون يتقاطعون بالإيثار تابعا ومتبوعا ويتساعدون على أعمالهم آمِرا ومَأْمُور ا , فكان لزاما أن أحرر بحثا للرسالة, وانْصَبَّ الإختيار على السياسة ليوافق المقال الحال, فالإنتفاضات والثورات الشعبية تَتْرَا في دولنا الإسلامية, والمرحلةُ تستلزم المشاركة وتوضيح المفاهيم الشرعية, وجلاء الحقائق وإسْقَاطها على الواقع وتصحيح المسارات, فالرأي العام بين مُوجِبٍ ومُبيحٍ للثورات, وسَاكتٍ ومُطيعٍ لهذه الحكومات. لذلكَ ارتأيتُ أن أُبْحِرَ في خِضمِّ هذه الأمواج الفكرية المُتلاطمةِ , وأُشَمِرَعن ساعدي راجيا أن أبلغ الحقيقة الصائبة, وأُرْشِد القارىء الكريم إلى فَهْمِ السياسةِ الراشدة / Recent political turmoil and developments in the Muslim World have motivated me to present this dissertation aimed at renewing, correcting and deepening an understanding of political concepts in light of the Islamic code. It is thus my endeavour to relate them to current reality as I perceive it. A primary concern that I address herein are debates revolving around political rebellion; namely, their permissibility or the need to remain sycophantic towards prevailing political authorities. / Religious Studies & Arabic / M.A. (Islamic Studies)

This thesis analyzes the colonization and traditional spiritual practices of the Ioway people to show that their traditions have survived the effects of colonization also known as white settlers. I focus on issues of cultural traditional exhibition dance and that complicates the question of the nation-state’s exclusively trying to dissemble the Native Ioway Tribe of Kansas and Nebraska of colonization and the effects on the Ioway people past and present. I use personal experience of being a tribal member to discuss how the tribes’ oral history allows for the preservation of Ioway cultural identity and religious traditions.

Michel Maffesoli and Zygmunt Bauman add the traits of Benjamin's flâneur to the (neo-)nomad, namely his "flâneur" gaze and his relation to commodities. But in the concept of nomad these traits gain specific nature - on the field of fashion they transform nomad into migrant, who is capable of creative work with vanitas. Nomad as a travelling flâneur is a stranger-guest and becomes a tourist, willingly getting lost in the city and voluntarily being surprised by unexpected encounters. Tourists relation to his memories could be described with Benjamin's description of mémoire involontaire as a revived punctum. A tourist prepares his memories like a nicely descending ruins. Souvenir is his materialised memory. It's not only a duplicated plastic Eiffel tower, but a magic artifact. It's a collective aura, what's on Benjamin's mind when he writes about aura regression. The private aura comes instead, turning things to talismans, reenchanting the world. The era of postmechanical reproduction reminds one, that there is a way to reproduce not just mechanically but biologically: a bricolage remix is made. Souvenirs descend and take shape of hommogenic rummage which reveals the fundamental form of postmodern metamorphosis: recyclation. This metamorphosis can finally be used when analyzing the settler turn into nomad...

Kia mau ki te rangatiratanga o te Iwi o Hauraki Just as the whakataukī explains Hold fast to the power and authority of the Hauraki tribes the focus of this study is to examine and evaluate the impact of Te Ao Pākehā on Pare Hauraki lands and Tīkapa Moana under the mana of Pare Hauraki Māori and Pare Hauraki tikanga. The iwi of Pare Hauraki have land claims through the, (Wai 100) and the Hauraki Māori Trust Board, before the Waitangi Tribunal highlighting whenua issues and their impact on Pare Hauraki iwi. Also relevant is the foreshore and seabed issue which is documented leading on to the infamous Foreshore and Seabed Act 2004, (for Māori anyway), sparking widespread opposition by Māori throughout the country, and other supportive non-Māori groups because of the issue concerning Māori kaitiiakitanga and guardianship roles. This investigation will commence by outlining the histories of discovery and settlement of Pare Hauraki, the concept of mana-whenua/mana-moana as it applies to Pare Hauraki Māori and our tikanga, and then to subsequent issues leading to land alienation of the early 19th to late 20th cenutries and then to the foreshore issue of the early 21st Century. This research will include information showing that before 1840 to Te Tiriti o Waitangi and thereafter that Pākehā and various Crown agents, through legislation claimed the rights to the lands, waterways and oceanic areas under the kaitiakitanga of my tupuna of Pare Hauraki. Tupuna and other iwi members have expressed their disgust seeing the mana of their traditional lands, waterways, oceanic areas and kaitiaki roles slipping away from them through these activities. Therefore, this thesis is a response to those issues and the impact on (a), Māori as a people, and our tikanga Māori and (b), Pare Hauraki Māori as the kaitiaki/guardians of the Pare Hauraki rohe/territory in accordance with tikanga Māori, and the significance of the responsibilities which arise out of the Māori concepts of kaitiakitanga, manaakitanga and rangatiratanga.

Arabic text / الحمدُ لله الذي أكْرَمَنَا بِنُورالعلمِ المُبَدِّدِ للظُلمات, وعصَمَنا به من الأهواءِ المُرْدِية والآراءِ المُضلة رافع الإصْرَ عنَّا, جاء بالدين الوَسَطِ وحَذَّرَ من الوَكْسِ والشَطَطِ وبعدُ : فإنَّ أحقَ العلومِ بالتَّسْطِيرِ وأنفَسهَا عند الجَمْعِ والتَّحْبِيرِ , تِبْيَان وجهِ الحقِّ فيما تتعَاورهُ الأفهام بالجهلِ تار ة , وتار ة بما عرض لها من الأَوْهَامِ , ومن المهم تَجْديد وتَرْسِيخِ المفاهيم السياسية في ضوء نظام الشريعة الإسلامية, مِفْتَاح الهداية ونَهْجِ السعادة, بل وتصحيحها مما اعْتَراهَا من التشويه والزَّيفِ إذ ذاك من أفضل النوافل وأعظمها نفعا وعائدة, وأوفرها خيرا وفائدة. واعلم أن الناس أصنافٌ مختلفون وأطوارٌ مُتباينون يتقاطعون بالإيثار تابعا ومتبوعا ويتساعدون على أعمالهم آمِرا ومَأْمُور ا , فكان لزاما أن أحرر بحثا للرسالة, وانْصَبَّ الإختيار على السياسة ليوافق المقال الحال, فالإنتفاضات والثورات الشعبية تَتْرَا في دولنا الإسلامية, والمرحلةُ تستلزم المشاركة وتوضيح المفاهيم الشرعية, وجلاء الحقائق وإسْقَاطها على الواقع وتصحيح المسارات, فالرأي العام بين مُوجِبٍ ومُبيحٍ للثورات, وسَاكتٍ ومُطيعٍ لهذه الحكومات. لذلكَ ارتأيتُ أن أُبْحِرَ في خِضمِّ هذه الأمواج الفكرية المُتلاطمةِ , وأُشَمِرَعن ساعدي راجيا أن أبلغ الحقيقة الصائبة, وأُرْشِد القارىء الكريم إلى فَهْمِ السياسةِ الراشدة / Recent political turmoil and developments in the Muslim World have motivated me to present this dissertation aimed at renewing, correcting and deepening an understanding of political concepts in light of the Islamic code. It is thus my endeavour to relate them to current reality as I perceive it. A primary concern that I address herein are debates revolving around political rebellion; namely, their permissibility or the need to remain sycophantic towards prevailing political authorities. / Religious Studies and Arabic / M.A. (Islamic Studies)

This collaborative study investigates the events that led to the repatriation of the Stone T’xwelátse from the Burke Museum of Natural History, University of Washington Seattle, USA to the Noxwsá7aq people of Deming Washington, USA and to the Stó:lō people of Chilliwack, B.C. Canada. Stone T’xwelátse is the first ancestor of the Chilliwack people who was transformed to stone by the transformer This research grew out of the desire to learn about and share the positive lessons learned during the repatriation process and to investigate if these experiences could benefit repatriation processes in Canada, specifically the province of B.C. This work establishes the current legal setting for cultural repatriation processes in Canada, the United States, and internationally, tells the ancient and contemporary story of Stone T’xwelátse, and examines the impact of Indigenous law, differing worldviews, community capacity, and relationships on cultural repatriation processes. An analysis of the conflict is presented through the identification of the key challenges and successes. The events of the repatriation, as told by the research participants, support the argument for the implementation of John Paul Lederach’s Conflict Transformation Theory practices in future cultural repatriation processes. Using Participatory Action Research and Indigenous Research methodologies data was gathered through participant interviews to form the result of the study: How to Work Together in a Good Way: Recommendations for the Future for Museums, Communities, and Individuals from the Participants of the Stone T’xwelátse Repatriation Research Project and Museum Professionals. These recommendations were formed to share the lessons learned from the Stone T’xwelátse repatriation and also to state changes that the participants would like to see implemented in cultural repatriation processes in Canada. Stone T’xwelátse is now with the Stó:lō people fulfilling his role to teach the people “how to live together in a good way.”