Ally literature suggests processes and guidelines that non-Indigenous researchers can follow in order to establish respectful relationships (Battiste, 1998; Wilson, 2008; Edward, 2006; Margaret, 2010). It also states the importance of preparedness for engaging and sustaining long term alliances (Lang, 2010; Brophey, 2011); however specific training methods; modalities that support long-term relationships; practices to develop desired qualities; or self-care approaches for Allies have not been addressed in the literature. Through autoethnographic work I sought to explore this gap in literature. This study is situated within decolonizing methodologies looking to contribute to legitimizing traditional ways of knowing; and within Anzaldúas (1987) philosophical view of “Doing Mestizaje” (1987). My work is a personal account of the complicated and conflicted situation of working as an Ally, being both Mestiza and Buddhist in a culture of colonization/decolonization. Unique to this exploration are modalities I chose to help with a deeper understanding, and as possible approaches to address emotional stress and prevent burnout in Ally work: art, meditation, mindfulness practice, prayer, dream work, and narrative/poetry. My findings show that a Mestizo view of Allyhood presents differences with those of White Allies; that implementation of the Buddhist concepts of interdependence and selflessness can support Allies during a painful or stressful process of self-reflection, as well as through out the relationship; and that doing research as ceremony, and ceremony as research contributes to the revitalization of Indigenous traditional ways of knowing and its importance in Decolonizing work. / Graduate

In collaboration with Elders, this study explores the great need for their meaningful partnership in STBBI (sexually transmitted and/or bloodborne infections) research. / Indigenous Elders are highly regarded as community leaders, traditional healers, and experts of Indigenous cultures and knowledges (Clark & Wylie 2021; Hadjipavlou et al., 2018; Lessard et al., 2021). The meaningful partnership of Elders in Indigenous STBBI (sexually transmitted and/or bloodborne infections) research has become increasingly recognized as an integral part of developing decolonial research processes, ensuring the implementation of Indigenous methods in STBBI research, and increasing the sexual health and wellbeing of Inuit, Métis, and First Nations communities through the development of culturally and ethically responsive research (Flicker et al., 2015; Hillier 2020; O’Brien et al., 2020). This study sought to expand upon and connect current literature with the expertise and guidance of Indigenous Elders who have been involved in STBBI research. Thirteen Elders were recruited nationwide to participate in three virtual Talking Circles to explore their meaningful partnership in Indigenous STBBI research and to offer guidance to researchers on how to strengthen these research partnerships in the future. Five overarching themes emerged from the thematic analysis of these Talking Circles: (1) Understanding the historical and ongoing impacts of colonialism and the need to decolonize STBBI research; (2) Prioritizing the knowledge and lived experience of Elders and Indigenous people living with STBBI throughout the research process; (3) Centering spirituality and ceremony in Indigenous STBBI research; (4) The importance of implementing Indigenous methodologies in STBBI research; and (5) Foregrounding Indigenous ways of being, knowing, and doing in STBBI research. This study offers future Indigenous STBBI researchers a robust foundation to build meaningful research partnerships with Elders to improve STBBI research and benefit the sexual health and wellbeing of Métis, Inuit, and First Nations communities. / Thesis / Master of Social Work (MSW)

This study investigates two central research problems. These are: What are the healing practices of Aeta women? What are the implications of the healing practices of Aeta women in the academic discourse? This inquiry is important for the following reasons: (a) it focuses a reconsidered gaze and empirical lens on the healing practices of Aeta women healers as well as the lessons, insights and perspectives which may have been previously missed; (b) my research attempts not to be 'neutral' but instead be an exercise in participatory action research and as such hopefully brings a new space of decolonization by documenting Aeta women healers’ contributions in the political and academic arena; and (c) it is an original contribution to postcolonial, anti-colonial and Indigenous feminist theories particularly through its demonstration the utility of these theories in understanding the health of Indigenous peoples and global health. There are 12 Aeta women healers who participated in the Talking Circle. This study is significant in grounding both the theory and the methodology while comparatively evaluating claims calibrated against the benchmark of the actual narratives of Aeta women healers. These evaluations subsequently categorized my findings into three themes: namely, identity, agency and representation. This work is also important in illustrating the Indigenous communities’ commonalities on resistance, accommodation, evolution and devolution of social institutions and leadership through empirical example. The work also sheds light on how the members of our Circle and their communities’ experiences with outsider intrusion and imposed changes intentionally structured to dominate them as Indigenous people altered our participants and their communities. Though the reactions of the Aeta were and are unique in this adaptive process they join a growing comparative scholarly discussion on how contexts for colonization were the same or different. This thesis therefore joins a growing comparative educational literature on the contextual variations among global experiences with colonization. This is important since Indigenous Peoples' experiences are almost always portrayed as unique or “exotic”. I can now understand through comparison that many of the processes from military to pedagogical impositions bore striking similarities across various colonial, geographical and cultural locations.

This study investigates two central research problems. These are: What are the healing practices of Aeta women? What are the implications of the healing practices of Aeta women in the academic discourse? This inquiry is important for the following reasons: (a) it focuses a reconsidered gaze and empirical lens on the healing practices of Aeta women healers as well as the lessons, insights and perspectives which may have been previously missed; (b) my research attempts not to be 'neutral' but instead be an exercise in participatory action research and as such hopefully brings a new space of decolonization by documenting Aeta women healers’ contributions in the political and academic arena; and (c) it is an original contribution to postcolonial, anti-colonial and Indigenous feminist theories particularly through its demonstration the utility of these theories in understanding the health of Indigenous peoples and global health. There are 12 Aeta women healers who participated in the Talking Circle. This study is significant in grounding both the theory and the methodology while comparatively evaluating claims calibrated against the benchmark of the actual narratives of Aeta women healers. These evaluations subsequently categorized my findings into three themes: namely, identity, agency and representation. This work is also important in illustrating the Indigenous communities’ commonalities on resistance, accommodation, evolution and devolution of social institutions and leadership through empirical example. The work also sheds light on how the members of our Circle and their communities’ experiences with outsider intrusion and imposed changes intentionally structured to dominate them as Indigenous people altered our participants and their communities. Though the reactions of the Aeta were and are unique in this adaptive process they join a growing comparative scholarly discussion on how contexts for colonization were the same or different. This thesis therefore joins a growing comparative educational literature on the contextual variations among global experiences with colonization. This is important since Indigenous Peoples' experiences are almost always portrayed as unique or “exotic”. I can now understand through comparison that many of the processes from military to pedagogical impositions bore striking similarities across various colonial, geographical and cultural locations.