<p><font face="Times New Roman"> <p align="left">Within this thesis, the author recognizes that the technocratic thinking about AIDS Silin warned against has become the standard upon which much of AIDS education is based today. The author demonstrates the necessity of rethinking constructions that have reduced AIDS education and the complex pandemic to simple facts about the HI virus and its transmission. Technicist understandings of the pandemic, the author suggests, have resulted in technicist approaches to AIDS education.</p> </font></p>

Becoming an ally to Indigenous peoples, as a planner, depends on understanding the oppressive dynamics of colonialism and neoliberalism that invisibilize their everyday realities. Resisting these dynamics as an ally, and as a planner, also depends on becoming liberated from them, and to create spaces for collectivization, since only the collective has the power to resist the oppressive systems and discourses that characterize these ideologies. In Winnipeg, a coalition of Indigenous inner city community development practitioners (CLOUT) is effectively resisting these hegemonies. Contrasting this everyday resistance praxis is the practice of non-Indigenous city planners who are placated in their own everyday by the problems of difference and separation these hegemonies produce; effectively being thwarted in their ability to resist. Alliance building will remain a challenge between these two groups, that is unless the planners learn from CLOUT: become allies to each other, unlearn their euro-western way of thinking and learn the value of practices oriented towards integration, that in themselves counter the divisive nature colonialism and neoliberalism.

This thesis investigates the politics of representation of Indigenous peoples in Canadian media. Using a case study of the 2011 housing crisis at Attawapiskat First Nation, I argue that emergency on reserve is constructed as Indigenous failure in mainstream print media and that these discourses work to construct a racialized national imaginary. Canadians are produced as benevolent through learning about Indigenous failure, and through their own capacity to assist and care for them. I have argued that this is a nation building practice of settler colonialism; it is inextricably linked to reclaiming ownership of land, and manufacturing legitimacy for the Canadian nation. This thesis traces these constructions through both mainstream, and alternative and independent media, and follows how these discourses invite white Settlers into a position of racial superiority. Examining ideas of goodness and innocence that condition Canadian identity, I offer strategies and limitations for anti-colonial engagement with Indigenous emergency.

The overarching aim of this study is to trace evidence of resistant behaviour among subordinate groups in the first forty years of Fiji's colonial history (1874-1914). By rereading archival materials "against the grain", listening to oral history, and engaging postcolonial scholarship, the study intends to disturb accepted ways of understanding Fiji's past. This approach reveals the existence of numerous people, voices, and events which until recently have remained largely on the margins of Fiji's process of historical production. As a chronological survey, the study produces a body of evidence which uncovers a rich array of forms of resistance. The points at which these forms of resistance engaged dominant culture are divided into two broad categories. The first examines several forms of organized resistance such as the Colo War of 1876, the Tuka Movement of 1878 to 1891, the Seaqaqa War of 1894, the Movement for Federation with New Zealand from 1901 to 1903, the Viti Kabani Movement of 1913 to 1917, and the various instances of organised labour protest on Fiji's plantations. The second addresses everyday forms of resistance in the villages and plantations such as tax and land boycotts, violence and retributive justice, avoidance protest, petitioning, and various aspects of women's resistance. In their entirety these aspects of resistance reveal a complex web of relationships between powerful and subordinate groups, and among subordinate groups themselves. These conclusions preclude framing resistance as a totality and advocate instead a conceptualization of resistance as a multi-layered and multi-dimensional reality. In contributing to the reconstruction and revision of Fiji's early colonial history, the study seeks to both clarify and complicate future research in the area.

The recent popularity of mass-market New Zealand historical fiction coincides with the increasing vocality of particular cultural discourses that resist the influence of revisionist histories on dominant understandings of national identity. This thesis examines how the depiction of colonial history in four such novels legitimates and sustains hegemonic understandings of New Zealand as culturally European. The novels analysed are The Denniston Rose (2003) by Jenny Pattrick, Tamar (2002) by Deborah Challinor, The Cost of Courage (2003) by Carol Thomas, and The Love Apple (2005) by Coral Atkinson. The cultural context in which these books have been produced is situated within a history of nationalist discourses and Raymond Williams’s theorisation of hegemonic cultural processes is employed to explain how contemporary national culture continues to rely on colonial principles that sustain settler cultural dominance. Close analysis of the temporal and geographical settings of the novels reveals how the portrayal of history in these novels evades colonial conquest and the Māori cultural presence. A comparison of the historical and contemporary cultural significance of the spatial settings employed in these novels – the wilderness, pastoral, and colonial urban spaces – highlights how these settings tacitly communicate that New Zealand is culturally European. Nevertheless, the problematic cultural legacies of colonialism still haunt these novels. The way in which the narratives resolve these issues reveals that hegemonic New Zealand identity is reliant on a dehistoricised view of settlement and therefore perpetually vulnerable to the intrusion of Māori memory.

For Native peoples, becoming Christian in north america has also meant becoming white. That is, the theological beliefs, cultural habits, and political movements that characterized american colonialism are inseparable. Among its many shortcomings throughout colonial history, Western Christianity has failed on a basic, epistemological level; it has failed to recognize itself as a particular theological tradition, instead positing itself as a universal. The insistence of the particular theological doctrines and scriptural interpretations of european settlers as Truth led to the demise of many Others—a violence to which the Indigenous peoples of this land attest. If, as I have suggested, particular theologies were part and parcel of the western colonial project, then it follows that attempts at disarming the imperial machine must not only involve decolonizing dominant politics and cultural habits, but also decolonizing dominant western theologies. This thesis takes up one of the dominant doctrines in Western Christianity, that of original sin. An analysis of this doctrine is pertinent because, in addition to articulating the dominant western Christian understanding of sin, death, and evil, in the world, it also reveals an undergirding anthropology and an implied soteriology, both of which provided justifications for the genocide on the Indigenous peoples of america. Following the decolonizing methodologies of Native americans Andrea Smith and Laura Donaldson, I will demonstrate that the doctrine is particular, both scripturally and culturally, and that the dominant reading of the supporting texts for the doctrine are neither universal nor necessary. Then I will interrogate the two primary texts, Genesis 3 and Romans 5 with alternative interpretations from Native theologians and the experiences of the doctrine by Native peoples. Finally, I will argue that if western theology is to truly release its monopoly on the Truth, even what it claims to be the True discourses and interpretations within Christianity, it must make itself vulnerable to deconstruction and interrogation by those it has oppressed; it must cultivate a posture of receptivity to the other and Native interpretive approaches, begin the hard work of unsettling settler theologies, and composing non-dominant readings of the bible.

Becoming an ally to Indigenous peoples, as a planner, depends on understanding the oppressive dynamics of colonialism and neoliberalism that invisibilize their everyday realities. Resisting these dynamics as an ally, and as a planner, also depends on becoming liberated from them, and to create spaces for collectivization, since only the collective has the power to resist the oppressive systems and discourses that characterize these ideologies. In Winnipeg, a coalition of Indigenous inner city community development practitioners (CLOUT) is effectively resisting these hegemonies. Contrasting this everyday resistance praxis is the practice of non-Indigenous city planners who are placated in their own everyday by the problems of difference and separation these hegemonies produce; effectively being thwarted in their ability to resist. Alliance building will remain a challenge between these two groups, that is unless the planners learn from CLOUT: become allies to each other, unlearn their euro-western way of thinking and learn the value of practices oriented towards integration, that in themselves counter the divisive nature colonialism and neoliberalism.

Thesis (M.A. (Church and Dogma History))--North-West University, Potchefstroom Campus, 2010.

This thesis examines the current relationship between Aboriginal and EuroCanadian Anglicans in the Northwest Territories and the Yukon as they seek to move beyond past hurts into a more positive future. After three field trips to Canada's North, visiting seven communities and interviewing seventy-nine individuals, complemented by archival research, I realized the dominant narrative based on a colonialism process linking residential schools, Christian Churches and federal government in a concerted effort to deliberately destroy Aboriginal peoples, cultures, and nations was not adequate to explain what happened in the North or the relationship that exists today. Two other narratives finally emerged from my research. The dominant narrative on its own represents a simplistic, one-dimensional caricature of Northern history and relationships. The second narrative reveals a more complex and nuanced history of relationships in Canada's North with missionaries and residential school officials sometimes operating out of their ethnocentric and colonialistic worldview to assimilate Aboriginal peoples to the dominant society and sometimes acting to preserve Aboriginal ways, including Aboriginal languages and cultures, and sometimes protesting and challenging colonialist policies geared to destroying Aboriginal self-sufficiency and seizing Aboriginal lands. The third narrative is more subtle but also reflects the most devastating process. It builds on what has already been acknowledged by so many: loss of culture. Instead of seeing culture as only tangible components and traditional ways of living, however, the third narrative focuses on a more deep-seated understanding of culture as the process informing how one organizes and understands the world in which one lives. Even when physical and sexual abuse did not occur, and even when traditional skills were affirmed, the cultural collisions that occurred in Anglican residential schools in Canada's North shattered children's understanding of reality itself. While the Anglican Church is moving beyond colonialism in many ways - affirming Aboriginal values and empowering Aboriginal people within the Anglican community, it nevertheless has yet to deal with the cultural divide that continues to be found in their congregations and continues to affect their relationship in Northern communities where Aboriginal and EuroCanadian people worship together yet remain separate.

Thesis (M.A. (Church and Dogma History))--North-West University, Potchefstroom Campus, 2010.