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<p>Is there such a thing as unadulterated nature? All that surrounds us is culturally modified by man somewhere along our past. But culture is only a fictitious conception itself, created in an attempt to break the world into controllable objects.</p><p>So in what do we find culture? In everything? In the objects or the stories they embrace? Who chooses what’s worth saving and how to save? Choosing what is culture is made from personal, ingrained dichotomies of what’s important and what is not. A selective eye creates a distorted truth, which could have unintentional long-term effects.</p><p>This thesis will give a historical account of the archaeological discipline’s development in tending to our cultural heritage. By demonstrating its many complications, with examples of forest remains, I will argue for the need of innovation, communication and documentation. Only then can we get a broader, more varied and slightly less modified picture of the culture we choose to keep.</p>

Is there such a thing as unadulterated nature? All that surrounds us is culturally modified by man somewhere along our past. But culture is only a fictitious conception itself, created in an attempt to break the world into controllable objects. So in what do we find culture? In everything? In the objects or the stories they embrace? Who chooses what’s worth saving and how to save? Choosing what is culture is made from personal, ingrained dichotomies of what’s important and what is not. A selective eye creates a distorted truth, which could have unintentional long-term effects. This thesis will give a historical account of the archaeological discipline’s development in tending to our cultural heritage. By demonstrating its many complications, with examples of forest remains, I will argue for the need of innovation, communication and documentation. Only then can we get a broader, more varied and slightly less modified picture of the culture we choose to keep.

Målet med denna uppsats var att undersöka de nomadiska folkets användning av trä i norra Fennoskandien, samt möjliga analytiska metoder att studera arkeologiskt trämaterial. Detta möjliggjordes genom relevanta etnografiska, historiska och arkeologiska studier och en genomgång av analytiska metoder. De nomadiska folken använde trämaterial i en stor del av deras vardag så som mat i form av den näringsrika inner barken, ved för eldning, till både temporära och permanenta kåtor, förvarning samt jakt. De analytiska metoder som presenteras var träidentifikation, dendrokronologi och 14C-metoden. Träidentifikation möjliggör de två senare metoderna som kan förse tillförlitlig datering beroende på trämaterialets struktur samt tafonomiska processer / The aim of this thesis was to investigate the nomadic people’s wood usage in northern Fennoscandia, as well as possible analytical methods of investigating wooden remains. This was achieved through relevant ethnographic, historical and archaeological studies and a review of analytical methods. Wooden material played a big role in the life of the nomadic people in the shape of food, firewood, storage, construction material for both temporary and permanent huts, and for hunting. The analytical methods presented are species identification, dendrochronology and 14C-method. Species identification enables the latter methods of which provides reliable dating of wood, depending on the structure and taphonomic processes.

In recent years psychologists have increased awareness and concern regarding the quality of mental health services provided to people of color. For several reasons clients of color often find traditional mental health services foreign or unhelpful. To help diminish obstacles faced by clients of color, several authors have advocated traditional mental health treatments be modified to better match clients' cultural contexts. Researchers have also begun investigating outcomes associated with culturally modified mental health treatments, often contrasting them with traditional mental health services. Recently numerous studies containing empirical data have been published. To date there has been no attempt to review this rapidly growing body of literature. Due to the sheer number of studies analyzing the efficacy of culturally modified treatment, the literature has become large and unwieldy. The present study used meta-analytic methodology to gather and organize quantitative data obtained from such studies. Across 80 studies that met criteria to be included in this meta-analysis, the resulting random effects weighted average effect size was d = .44, indicating a moderately strong benefit of culturally adapted treatments relative to traditional treatments. To further examine whether the association of treatment outcome and culturally modified treatments varied as a function of various sociodemographic variables, a series of categorical (and where appropriate, continuous) moderator analyses were conducted. Moderation effects were ascertained only for participant age and for Hispanic populations, with studies consisting of participants of higher chronological age and higher percentages of Hispanic participants having effect sizes of greater magnitude than studies with participants of younger ages or with few Hispanic participants. These results may indirectly provide evidence for the importance of client acculturation, given that older populations tend to be less acculturated (and therefore more in need of cultural modifications) than younger populations and that Hispanic populations are more likely to speak Spanish, necessitating adaptation of therapy to be conducted in their native language. Other variables, such as participant gender, did not moderate the results. Overall, the findings provide evidence for the benefit of modifying psychotherapy to match the cultural context of the client. Recommendations for future research on the topic are provided.

Biocultural approaches to Environmental Management (EM) and monitoring are an emerging strategy in sustainability planning. Unlike functional ecological approaches to EM, which exclude humans from ecological systems, biocultural EM approaches incorporate humans, communities and their values as integral part of ecological systems, and are grounded in collaborative processes that develop locally relevant management objectives and monitoring practices. Biocultural indicators are a key aspect of biocultural EM, providing links between worldviews, knowledge systems, agencies and institutions at various scales to guide and streamline implementation of management objectives. Although many Indigenous Peoples have been continually practicing biocultural approaches to EM for thousands of years, challenges exist in contemporary EM scenarios where multiple worldviews, political boundaries and knowledge systems collide. Some of the challenges or gaps in contemporary biocultural approaches are based in theory, and others are in practice. In Chapter One I highlight one of these gaps – the lack of guiding criteria to develop biocultural indicators in contemporary biocultural EM and monitoring. To address this gap, I propose a novel suite of six criteria (culturally salient, supportive of place-based relationships, inclusive, sensitive to impacts, perceptible, linked to human well-being) drawn from a case study in Kitasoo/Xai’xais Territory in the area now referred to as the North and Central Coast of British Columbia, Canada. In Chapter Two, I highlight a challenge in practice—the development of spatial models that incorporate a community-led approach. I show how this community-engaged approach benefitted the development and application of a landscape scale suitability model for culturally modified trees, a priority biocultural indicator. In conclusion, this theoretical and practical work identifies opportunities to amend existing Provincial and Federal legislation in order to support biocultural approaches to EM in Canada and shows how biocultural approaches may be applied in other social-ecological systems near and abroad. / Graduate

Cedar, represented by Western redcedar (Thuja plicata) and Yellow Cedar (Chamaecyparis nootkatensis) was known as the “Tree of Life” to the Nuu-chah-nulth on Vancouver Island’s west coast, and most other groups of the Pacific Northwest. This thesis investigates the Culturally Modified Trees (CMTs), or more specifically Tapered Bark Strips (TBS), created through the extraction of cedar bark removed for all manner of material goods. CMTs are now the most common archaeological site type within British Columbia. Current regional chronologies have inherent biases that make interpretations difficult. The chronologies created through Archaeological Impact Assessments (AIAs) are weighted heavily to the contact period and the highest frequency of use corresponds with indigenous population collapse rather than peak. Investigations are made into the true distribution of existing CMT features. This thesis details the survey of 16 recent old growth cedar clearcuts which found extensive unrecorded CMT features that have recently been logged throughout the southern Nuu-chah-nulth study region. Half of all TBS scars in exposed stumps were found embedded within healed trees, otherwise invisible to archaeologists. Comparing all AIA report dates (surveyed prior to logging activity) with all post-impact assessments surveys it was found the latter contain a greater and older distribution of scarring events corresponding to high First Nations populations before the contact period. The study also compares CMT chronologies with local histories, investigates the antiquity of Northwest Coast CMTs and the indigenous management of cedar trees to maximize bark harvests. The findings of this research hint at the expanded extent of anthropogenic forests in the Northwest Coast, the inadequate recording and heritage protections of CMTs, and what it all means for Aboriginal Land Rights in British Columbia. / Graduate / 0324 0740 0329 / kinze.earnshaw@gmail.com