This research explored the experiences of immigrant-descendant and immigrant faculty members as they approach the work they are invited to contribute to reconciliation by the Truth and Reconciliation Commission’s Calls to Action (2015b) through their roles as post-secondary educators. The purpose of this research was to better understand the experiences of immigrant-descendant and immigrant faculty to inform how they can be supported in reconciliation work, particularly as they contemplate engagement in the consciousness-raising, ally work, and institutional changes that are required as we walk in a new way with Indigenous Peoples. On the journey towards reconciliation that Truth and Reconciliation Commission Chair Justice Murray Sinclair (Ojibway) envisions (Macleans, 2015), this research further considers why and how we might come together as Indigenous Peoples, immigrant-descendants and immigrants, stopping at fires of action along the way that collectively encompass the circle surrounding reconciliation (Newman, 2018). Two central concepts interweave throughout the commitment to creating ethical spaces of engagement (Ermine, 2007) and the practice of research as ceremony (Wilson, 2008, S. Wilson, personal communication, February 2, 2020). Given the dearth of literature available at the time of writing that directly related to this research, a range of philosophical and theoretical scholarship and works of practitioners provided the foundation. These sources shared a focus on social transformation and included formative works by Dewey (1939), Freire (1970/2000, 1973), Habermas (1994, 2002) and Bronfenbrenner (1979), highlighting Habermas’ communicative action theory and Bronfenbrenner’s ecosystem of human development. Additional works by practitioners such as Bishop (2015), DiAngelo (2011), Gehl (n.d), hooks (1990), Luft and Ingram (1955), Sennet (2015), Sensoy and DiAngelo (2017) Snowden and Boon (2007), and Wheatley and Frieze (2011) provided further insight into creating ethical spaces for engagement. Rooted in my emerging understanding of my ontological stance as a relativist and a tendency towards the epistemological perspective of constructivism, aligning with the interpretive paradigm, the research took an anti-oppressive research approach (Potts & Brown, 2015) informed by the Indigenist research paradigm (Wilson, 2007, 2008). Following exploration of narrative inquiry in the dominant culture and as practiced by Indigenous scholars, a narrative approach was undertaken to gathering data. Individual conversations were held with 15 participants, all faculty members at Royal Roads University, a small public post-secondary institution in what is now called Victoria, British Columbia, Canada. A group conversation with eight of the participants followed the individual conversations. Nine themes emerged from the meaning making process that followed these conversations: locating self, clarifying purpose, institutional challenges, relationships with Indigenous Peoples, relationships with Indigenous Knowledges, curriculum, teaching, self-reflections, and what might help. A framework based on the intersection of self-assessed competence and confidence in a given context was developed to provide an empirical heuristic (St. Clair, 2005) to provide insight into the experience of faculty members at Royal Roads, faculty members at other institutions, and perhaps for ally work in different contexts. Throughout the study, I recorded my autoethnographic observations. These observations revealed cultural epiphanies that provided insight into my “deeper level thoughts, interests and assumptions” (Ermine, 2007) and supported ongoing critical reflection of the work as it unfolded. This dissertation concludes with reflections of the work overall, identifying some of the research limitations, suggesting recommendations for future action and research and reflecting on the tremendous impact that this has had, and will continue to have, on me personally and professionally. / Graduate

Bakgrund: När ett suicid intträffar efterlämnar ofta den personen en närstående. Forskning visar att de närstående som mist en anhörig i suicid riskerar att själva hamna i ohälsa med en ökad suicidrisk som följd. Ohälsan hos de närstående kan variera men många gånger har den inslag av psykosomatiska besvär. Efter anhörigs suicid upplever flertalet av de närstående känslor av skuld och skam. Forskning visar att dessa känslor fördröjer sorgeprocessen för de närstående. Samtal om sina upplevelser ger en möjlighet till läkning enligt forskning. En läkning av det som de upplevt kan möggliggöra en försoning hos de närstående för att sedan underlätta för att hoitta en ny meningsfullhet i livet. Tidiga insatser där hjälp och stöd kan vara en hjälp. Det förebyggande arbetet med stöd till närstående har ingen tydlighet, gällande vem eller vilka som bär ansvaret för att uppföljning sker. Tydlighet saknas även hur arbetet sker, där det sker någon form av uppföljning. Syfte: Syftet med sudien var att beskriva mötet med närstående som mist en anhörig i suicid utifrån sjuksköterskans perspektiv. Metod: En empirisk kvalitativ studie med induktiv ansats. Där åtta sjuksköterskor intervjuades och där det insamlade datamaterialet sedan analyserades och bildade kategorier och underkategorier. Resultat: Efter dataanalysen bildades tre kategorier och åtta underkategorier, med första kategorin "Lyhördhet och stöd i en kaosartad situation" med underkatergorierna "Den överrumplande första kontakten", "När det värsta har hänt", "Skulden och skammen som behöver komma upp till ytan" och "Att lyssna och stimulera till läkning". Den andra kategorien "Känslomässigt krävande" med underkategorierna "Att själv bli påverkad" och "Någon att reflektera med". Tredje och sista kategorin "Behov av stöd" med underkategorierna "Önskar en bättre vård och uppföljning" och "Önskar bättre förutsättningar och tillgänglighet". Slutsats: I arbetet med att minska risken för suicidrisk hos de närstående är stöd i form av samtalsstöd en god hjälp för de närstående. Sjuksköterskorna som möter närstående efter anhörigs suicid berörs med olika känsloreaktioner och som kan medföra att risk för ökad stressnivå föreligger. en formell stuktur i organisationen där team med olika personalgrupper kan vara ett stöd i arbetet med närstående som mist anhörig i suicid, och som kan vara ännu ett led i arbetet med suicidpreventionen nationellt- och i förlängningen på en internationell nivå. / Background: When a suicide occurs that person often leaves one or more close ones behind. Research shows that the close ones who lost somone in suicide, risk illness temselves and have an increased risk for suicide as a consequence. After relatives suicide, feelings of shame and guilt are common and research shows that these feelings delay the grieving process. Talking about the experiences opens up a possibility for healing according to research. A healing of the previous experiences may lead to reconciliation among the close ones, that a relatives suicide often meaningsfulness in life. Nurses who meet close ones after a relatives suicide often experiences their own greif during and after the meeting with the close ones and may experience an increased level of stress. Nurses, like the close ones to a relativessuicide, also experiences feelings of shame and guilt accordning to research. Early intervention in the work with close ones to relatives suicide has shown to be a good support and help for the close ones. Research shows that nurses also are asking for support in their work with close ones who lost a relative in suicide. Purpose: The purpose of the study was to describe the interaction with closly related who lost a relative in suicide from nurse´s experiences. Method: An empirical qualitative study with an inductive approach. Eight nurses were interviewed where the collected data was analysed and formed categories and subcategories. Result: After the analyse of data three categories emerged and eight subcategories, with the first category "Sensitivy and support in a chaotic situation" with the subcategories "The startle first contact", When the worst has happened", "The quilt and shame need to come up to the surface" and "To listend and stimulate healing". The second category "Emotional demand" with subcategories "To be affected yourself" and "Somone to reflect with". The third and last category "Need for support" with subcategories "Wanting better care and foll-up" and "Wanting better conditiond and availability". Conclusion: In the work of reducing the risk for suicide among close one, supporting in form of healing conversation is a good help for the close ones. Nurses who meet close ones after a relatives suicide are affected with different emotional reactions that may resultat in risk for high level of stress. A formal structure in the organization where teams with different personal groups may be a support in the work with close ones who lost a relative in suicide. This may be a another lead in the work with suicide prevention, national and in the long run on an international level.

The South African Truth Commission was different to any other commission held in the past. The Commission had to balance the scales between a painful past and a peaceful future. The task in itself was not an easy one, considering the fact that the apartheid years spanned over many decades. It certainly was not an easy task to maintain a balance between blanket amnesty and legal prosecutions. This middle of the road policy leveled much criticism from all sides, ranging form political parties to victims and their families and the general public. However, the policy on amnesty was a crucial aspect in balancing the past with that of the future. Although the TRC had achieved its objectives, it had many shortcomings ranging from its original mandate, its workings right through to the final recommendations. The scope of the Commission was far too wide considering the fact that they had to cover human rights abuses spanning over the years 1960 to 1994. The mandated period for them to complete their task was very limited if one considers the fact that this was a unique Commission and many people had to be trained to carry out tasks especially on lower levels. The Committees established by the Commission did not have clear methods of working and the coordination between them was poor. The methodology followed by the TRC was flawed but we need to take time and consider the enormity of the task at hand. It was not only a transitional phase for the people of South Africa but for the new government as well. The TRC was not a well planned process. However one has to also consider that accountability had to be done as soon as possible or it would have lost its essence. Issues had to be faced as soon as possible. The Commission also received criticism for allowing religion into its doors, mainly Christian theology. However, in some ways, one has to consider the fact that most people who were affected by apartheid were Christian and they found comfort in the practice of the Commission. The National Party had to be accountable and yes, as leaders they should have apologized for what had happened. This should have been a point of issue for the Commission and one of the areas where they had failed to act. Notwithstanding all the negative aspects of the Truth and Reconciliation Commission much positivism brought to the country as a whole, sections of society and to individuals. Nothing short of a miracle can heal a country. The terms of reconciliation, forgiving and healing became acceptable terms to many who were affected by the period of apartheid. South African history was given an opportunity to be recorded. People were given an opportunity to clear their conscious and find peace in truth. For the first time it was possible to see beyond the pain that many had suffered. As a country we would have been much poorer had the truth not been told. I believe it was truly a necessary part of our history. Copyright / Dissertation (MHCS)--University of Pretoria, 2008. / Historical and Heritage Studies / unrestricted

Många motståndare till paternalism har försökt hitta icke-paternalistiska motiveringar för policys som de anser vara försvarbara. Detta har kulminerat till ett ”project of reconcilliation” som menar att förespråka och försvara vissa till synes paternalistiska policys utan att acceptera paternalism. Denna uppsats har till syfte att undersöka, framför allt, tre av dessa möjliga icke-paternalistiska motiveringar, specifikt i förhållande till tvångsvård – ”the psychic harm argument”; autonomi som intrinsikalt värdefullt, och fall av ofrivillighet eller mjuk paternalism. Denna uppsats menar att visa att tvångsvård inte alltid går att motivera icke-paternalistiskt, och att dessa anti-paternalistiska motiveringar lider av vissa stora brister som gör de svåra att acceptera som tillfredsställande, och därmed att ”the project of reconcilliation” misslyckas. / Many opponents of paternalism have tried to find non-paternalistic justifications for policies that they consider justifiable. This has culminated in a "project of reconciliation" that means to advocate and defend some paternalistic policies without accepting paternalism. The purpose of this essay is to examine, in particular, three of these possible non-paternalistic motivations, specifically in relation to compulsory care - "the psychic harm argument", autonomy as intrinsically valuable, and cases of involuntariness or soft paternalism. This thesis aims to show that compulsory care cannot always be motivated by non-paternalism, and that these anti-paternalistic motivations suffer from certain major shortcomings that make them difficult to accept as satisfactory, and thus that “the project of reconcilliation” fails.

4 Abstract Forgiveness and reconciliation as a manifestation of dialogic relationship Suffering and disease belongs to human life as well as death. They may have a specific culprit, but there are also crosses, which themselves can not be avoided. Taking the correct attitude in recognition of its own share of guilt, forgiveness of one another, but the adoption of forgiveness restores interpersonal dialogic space. It depends only on the personal decision of whether a person has for himself or for another love or hate. The proces sof healing relationships with oneself and the other person is not instantaneous, but takes place gradually. The correct concept of God from the biblical Revelation, who is dialogical himself, that Love itself, leads to a liberating faith and full life. By recognizing thein own guilt and desire to remedy the relationship of neighbour and God forgiveness and confidence in the celebration of the sacrament of recontiliation is open space for a new beginning. Eternal life is loneliness, while a man staggering out of isolation into a true unity with all our brothers. The encounter with Christ is meeting with his whole body. Keywords suffering, disease, death, guilt, forgiveness, reconciliation, dialogic, Christ

The evolution of biological species depends on changes in genes. Among these changes are the gradual accumulation of DNA mutations, insertions and deletions, duplication of genes, movements of genes within and between chromosomes, gene losses and gene transfer. As two populations of the same species evolve independently, they will eventually become reproductively isolated and become two distinct species. The evolutionary history of a set of related species through the repeated occurrence of this speciation process can be represented as a tree-like structure, called a phylogenetic tree or a species tree. Since duplicated genes in a single species also independently accumulate point mutations, insertions and deletions, they drift apart in composition in the same way as genes in two related species. The divergence of all the genes descended from a single gene in an ancestral species can also be represented as a tree, a gene tree that takes into account both speciation and duplication events. In order to reconstruct the evolutionary history from the study of extant species, we use sets of similar genes, with relatively high degree of DNA similarity and usually with some functional resemblance, that appear to have been derived from a common ancestor. The degree of similarity among different instances of the “same gene” in different species can be used to explore their evolutionary history via the reconstruction of gene family histories, namely gene trees. Orthology refers specifically to the relationship between two genes that arose by a speciation event, recent or remote, rather than duplication. Comparing orthologous genes is essential to the correct reconstruction of species trees, so that detecting and identifying orthologous genes is an important problem, and a longstanding challenge, in comparative and evolutionary genomics as well as phylogenetics. A variety of orthology detection methods have been devised in recent years. Although many of these methods are dependent on generating gene and/or species trees, it has been shown that orthology can be estimated at acceptable levels of accuracy without having to infer gene trees and/or reconciling gene trees with species trees. Therefore, there is good reason to look at the connection of trees and orthology from a different angle: How much information about the gene tree, the species tree, and their reconciliation is already contained in the orthology relation among genes? Intriguingly, a solution to the first part of this question has already been given by Boecker and Dress [Boecker and Dress, 1998] in a different context. In particular, they completely characterized certain maps which they called symbolic ultrametrics. Semple and Steel [Semple and Steel, 2003] then presented an algorithm that can be used to reconstruct a phylogenetic tree from any given symbolic ultrametric. In this thesis we investigate a new characterization of orthology relations, based on symbolic ultramterics for recovering the gene tree. According to Fitch’s definition [Fitch, 2000], two genes are (co-)orthologous if their last common ancestor in the gene tree represents a speciation event. On the other hand, when their last common ancestor is a duplication event, the genes are paralogs. The orthology relation on a set of genes is therefore determined by the gene tree and an “event labeling” that identifies each interior vertex of that tree as either a duplication or a speciation event. In the context of analyzing orthology data, the problem of reconciling event-labeled gene trees with a species tree appears as a variant of the reconciliation problem where genes trees have no labels in their internal vertices. When reconciling a gene tree with a species tree, it can be assumed that the species tree is correct or, in the case of a unknown species tree, it can be inferred. Therefore it is crucial to know for a given gene tree whether there even exists a species tree. In this thesis we characterize event-labelled gene trees for which a species tree exists and species trees to which event-labelled gene trees can be mapped. Reconciliation methods are not always the best options for detecting orthology. A fundamental problem is that, aside from multicellular eukaryotes, evolution does not seem to have conformed to the descent-with-modification model that gives rise to tree-like phylogenies. Examples include many cases of prokaryotes and viruses whose evolution involved horizontal gene transfer. To treat the problem of distinguishing orthology and paralogy within a more general framework, graph-based methods have been proposed to detect and differentiate among evolutionary relationships of genes in those organisms. In this work we introduce a measure of orthology that can be used to test graph-based methods and reconciliation methods that detect orthology. Using these results a new algorithm BOTTOM-UP to determine whether a map from the set of vertices of a tree to a set of events is a symbolic ultrametric or not is devised. Additioanlly, a simulation environment designed to generate large gene families with complex duplication histories on which reconstruction algorithms can be tested and software tools can be benchmarked is presented.

Indiana University-Purdue University Indianapolis (IUPUI) / Between 1920 and 1940, South Carolina saw major changes in its education system both in response to low literacy rates in the state and as part of a national trend in education reform. The period also saw the emergence of one history textbook as the dominant history text for middle school students across the state. William Gilmore Simms and his granddaughter, Mary C. Simms Oliphant, the authors of this history text, had influence over middle school-aged children’s history education for over a century with their books being used in South Carolina schools in some capacity from around 1840 until 1985. These books exhibit strong influence from the Lost Cause Movement, as well as reconciliationist and white supremacist ideology, to present a more pro-southern point of view of the Civil War. Through heroification—the remaking of historical figures into heroes despite their flaws—revision/omission, and both implicit and explicit racism, Simms and Simms-Oliphant weaved narratives that twisted the facts of the Civil War era. These narratives implanted in the seventh and eighth grade students’ minds who typically read the textbooks’ false ideas about the events and people involved in the war. While research on history textbooks generally is widespread, there have been no in-depth studies of the influence of Simms and Simms-Oliphant on South Carolina’s education system. In the 1920s and 1930s, when students across the country on average completed eight to nine years of school, Simms’ and Simms-Oliphant’s books would have been the last history book many of those students would have read before ending their schooling. This gave these two authors immense power to influence public opinion in South Carolina. Ultimately, it appears that education is the primary tool through which South Carolina, and other southern states, have institutionalized Lost Cause, reconciliationist, and white supremacist narratives of the Civil War era that continue to influence public opinion in South Carolina and across the South.

Masters of Art / The starting point of this thesis is the work of the Truth and Reconciliation Commission (TRC) and the Missing Person’s Task Team (MPTT), two instruments of the post-apartheid government, both of which have directly attended to the disappeared dead. The disappeared dead are defined in this thesis as persons abducted and subject to enforced disappearances, as well as those killed in other political circumstances whose bodies were buried by the apartheid state, in some cases as unnamed paupers, thus denying families the opportunity to bury and mourn according to familial or cultural norms. Today the MPTT still seeks to locate the gravesites of the disappeared dead, to exhume, identify and to return the mortal remains to their families.

This work examines the characteristics of Indigenous leaders and the situational contexts in which they work that enable them to effect institutional change in the Canadian public post-secondary education environment. Drawing on my own work and interviews with Indigenous leaders in mainstream insitutions, this research examines topics of culture, identity, teachings, maintaining balance, racism, challenges and opportunities, and success. Knowledge gathered through the interviews revealed themes, highlights and caveats that offer important considerations for Indigenous people who are contemplating taking on leadership positions in post-secondary institutions. Wise practices and ways forward are posited in two areas: 1) self-care and self-preservation – being well so that we can do well; and 2) considerations for non-Indigenous students, staff and faculty in supporting their Indigenous counterparts and in engaging in the important work of decolonizing and Indigenizing post-secondary institutions. / Graduate

This research is inspired by Albert Memmi’s paradox of the colonizer who refuses, yet remains the colonizer, complicit in colonial structures. It is explorative, qualitative, speculative and possibility orientated. It utilizes a Critical Disability Theory (CDT) lens to seek out confluences with Indigenous Resurgence, decolonial actions and reconciliation praxis. It explores the concept of Everyday Acts as being applicable for resurgence projects and non-indigenous solidarity and reconciliation practices that center Indigenous self-determination and land and water based lifeways as paramount to ecological justice. The research design is phenomenological, embodied and transformative. It endeavours to explore some of the more nuanced pockets of possibility for emergent ally-ship, and solidarity within the context of the settler who refuses through engaging with Access Intimacy, symbiosis/solidarity, gifting economy, failure as praxis, and relationship building. It does this through a thematic literature review, an interview and the idea of email essays as Life Writing. Interview and Email essays are offered as phenomenological life writings from four Collaborators, that share personal insights and stories conveying everyday experiences of accountability, responsibility, community care, community engagement, intergenerationality, embodiment, disability, collaboration, friendship and everyday acts. In concentrating on the smaller felt spaces of engagement, this modest research project hopes to bring insight and awareness to how small conscientious intergenerational everyday acts of solidarity can catalyze meaningful change and the possibility of transformation. To conclude, the research offers a discussion and some recommendations for future research. / Graduate / 2023-04-14