Typically small in number and poorly resourced, Canadian non-status First Nations often find themselves in conflict with more powerful private interests pursuing intensive resource development activities on their traditional lands. In the face of these threats, some non-status First Nations are using a combination of traditional environmental knowledge, a renewed commitment to traditional subsistence activities, and self-developed spiritual ecologies to reassert their sovereignty over ancestral territories. Eastern Ontario’s Ardoch Algonquin First Nation (AAFN) is one such group. AAFN members carry out cultural activities such as canoe building, hunting, trapping and harvesting wild rice on their traditional lands at the headwaters of the (Canadian) Mississippi, Madawaska, and Rideau rivers, lands that are part of a larger unresolved land claim made by Ontario’s Algonquin peoples. This research reports findings from a multi-year participatory research project that sought to understand AAFN’s traditional spiritual ecology (miyo-pimaadiziwin), to describe how it is understood and practiced by community members, and to use these insights as a lens to better understand the current and future trajectory of relations between AAFN members, governments, and outside interests engaged in resource development in this region. While AAFN members hope their miyo-pimaadiziwin-based values will foster mutual respect with non-aboriginal neighbours, the results are yet uncertain. However, what is plainly clear is that miyo-pimaadiziwin has traditionally been fundamentally at odds with rural and resource development strategies being promoted by the provincial government, meaning the potential for future and ongoing conflict is great. Although the two land strategies in contention are in many ways different, this analysis identifies some possible future areas of reconciliation in which the two approaches share common goals. The findings from the study contribute to broader scholarly efforts that seek to better understand the challenges faced by non-status First Nations in preserving cultural knowledge and traditional land-based activities more generally. / Les Premières nations canadiennes non-statuées sont typiquement petites, et elles disposent de peu de moyens financiers. Ces Premières nations se retrouvent souvent dans des situations conflictuelles avec des intérêts privés qui visent à réaliser des projets de développement de ressources naturelles intensifs sur des territoires autochtones traditionnels. Face à cette menace, certaines Premières nations non-statuées ont commencé à élaborer des stratégies de gestion territoriale ancrées dans le savoir écologique traditionnel, ainsi que dans les activités de subsistance. Ces stratégies ont pour but de réaffirmer leur souveraineté territoriale. La vision de gestion territoriale de la Première nation algonquine d’Ardoch (PNAA), située dans l’est de l’Ontario, est représentative de ce nouveau courant. Les membres de la PNAA pratiquent couramment des activités culturelles, telles que la fabrication de canoës, la chasse, le piégeage, et la récolte du riz sauvage, sur leurs territoires traditionnels, localisés à la source des rivières Mississippi (ontarienne), Madawaska et Rideau. Ce territoire fait actuellement partie d’une revendication territoriale algonquine toujours non-résolue. Cette étude présente les résultats d’un projet de recherche pluriannuel qui visait à mieux comprendre l’écologie spirituelle algonquine (miyo-pimaadiziwin) de la PNAA, de décrire comment ce concept est interprété et mis en pratique par les membres de la communauté, ainsi qu’à obtenir un aperçu quant à la trajectoire des relations entre les membres de la PNAA, les gouvernements et les intérêts privés, qui sont responsables du développement des ressources naturelles dans la région. Bien que les membres de la PNAA espèrent pouvoir (en suivant les principes éthiques de miyo-pimaadiziwin) éventuellement établir et maintenir un sentiment de respect mutuel et d’harmonie avec leurs voisins non-autochtones, cette vision reste loin d’être en mesure d’être réalisée. Cependant, il reste que les principes de miyo-pimaadiziwin sont fondamentalement irréconciliables à la vision du développement de ressources naturelles intensif que promeut le gouvernement provincial de l’Ontario. Par conséquent, la possibilité de futures mésententes et de conflits entre la PNAA et le gouvernement provincial reste élevée. Bien que ces deux stratégies territoriales soient, à plusieurs égards, fondamentalement différentes, cette analyse identifie quelques objectifs et ambitions partagés par la PNAA et le gouvernement ontarien, ce qui indique la possibilité de collaboration entre ces deux partis. Les résultats et conclusions de cette étude pourront contribuer aux tentatives de la part de l’érudition de mieux comprendre les défis auxquels font face les Premières nations non-statuées, en ce qui concerne la conservation culturelle, qui va de pair avec la pratique d’activités de subsistance sur le territoire traditionnel.

Typically small in number and poorly resourced, Canadian non-status First Nations often find themselves in conflict with more powerful private interests pursuing intensive resource development activities on their traditional lands. In the face of these threats, some non-status First Nations are using a combination of traditional environmental knowledge, a renewed commitment to traditional subsistence activities, and self-developed spiritual ecologies to reassert their sovereignty over ancestral territories. Eastern Ontario’s Ardoch Algonquin First Nation (AAFN) is one such group. AAFN members carry out cultural activities such as canoe building, hunting, trapping and harvesting wild rice on their traditional lands at the headwaters of the (Canadian) Mississippi, Madawaska, and Rideau rivers, lands that are part of a larger unresolved land claim made by Ontario’s Algonquin peoples. This research reports findings from a multi-year participatory research project that sought to understand AAFN’s traditional spiritual ecology (miyo-pimaadiziwin), to describe how it is understood and practiced by community members, and to use these insights as a lens to better understand the current and future trajectory of relations between AAFN members, governments, and outside interests engaged in resource development in this region. While AAFN members hope their miyo-pimaadiziwin-based values will foster mutual respect with non-aboriginal neighbours, the results are yet uncertain. However, what is plainly clear is that miyo-pimaadiziwin has traditionally been fundamentally at odds with rural and resource development strategies being promoted by the provincial government, meaning the potential for future and ongoing conflict is great. Although the two land strategies in contention are in many ways different, this analysis identifies some possible future areas of reconciliation in which the two approaches share common goals. The findings from the study contribute to broader scholarly efforts that seek to better understand the challenges faced by non-status First Nations in preserving cultural knowledge and traditional land-based activities more generally. / Les Premières nations canadiennes non-statuées sont typiquement petites, et elles disposent de peu de moyens financiers. Ces Premières nations se retrouvent souvent dans des situations conflictuelles avec des intérêts privés qui visent à réaliser des projets de développement de ressources naturelles intensifs sur des territoires autochtones traditionnels. Face à cette menace, certaines Premières nations non-statuées ont commencé à élaborer des stratégies de gestion territoriale ancrées dans le savoir écologique traditionnel, ainsi que dans les activités de subsistance. Ces stratégies ont pour but de réaffirmer leur souveraineté territoriale. La vision de gestion territoriale de la Première nation algonquine d’Ardoch (PNAA), située dans l’est de l’Ontario, est représentative de ce nouveau courant. Les membres de la PNAA pratiquent couramment des activités culturelles, telles que la fabrication de canoës, la chasse, le piégeage, et la récolte du riz sauvage, sur leurs territoires traditionnels, localisés à la source des rivières Mississippi (ontarienne), Madawaska et Rideau. Ce territoire fait actuellement partie d’une revendication territoriale algonquine toujours non-résolue. Cette étude présente les résultats d’un projet de recherche pluriannuel qui visait à mieux comprendre l’écologie spirituelle algonquine (miyo-pimaadiziwin) de la PNAA, de décrire comment ce concept est interprété et mis en pratique par les membres de la communauté, ainsi qu’à obtenir un aperçu quant à la trajectoire des relations entre les membres de la PNAA, les gouvernements et les intérêts privés, qui sont responsables du développement des ressources naturelles dans la région. Bien que les membres de la PNAA espèrent pouvoir (en suivant les principes éthiques de miyo-pimaadiziwin) éventuellement établir et maintenir un sentiment de respect mutuel et d’harmonie avec leurs voisins non-autochtones, cette vision reste loin d’être en mesure d’être réalisée. Cependant, il reste que les principes de miyo-pimaadiziwin sont fondamentalement irréconciliables à la vision du développement de ressources naturelles intensif que promeut le gouvernement provincial de l’Ontario. Par conséquent, la possibilité de futures mésententes et de conflits entre la PNAA et le gouvernement provincial reste élevée. Bien que ces deux stratégies territoriales soient, à plusieurs égards, fondamentalement différentes, cette analyse identifie quelques objectifs et ambitions partagés par la PNAA et le gouvernement ontarien, ce qui indique la possibilité de collaboration entre ces deux partis. Les résultats et conclusions de cette étude pourront contribuer aux tentatives de la part de l’érudition de mieux comprendre les défis auxquels font face les Premières nations non-statuées, en ce qui concerne la conservation culturelle, qui va de pair avec la pratique d’activités de subsistance sur le territoire traditionnel.

This thesis investigates how rural communities negotiate the development of renewable energy projects. Public and local community acceptance of these new technologies in rural areas around the world is uncertain and spatially uneven and represents an area of emerging public policy interest and one where scholarly theory is rapidly developing. This thesis uses Habermasian concepts of public sphere, communicative action and deliberative democracy, as well as the concept of “wicked problems” from the planning studies literature combined with geographical concepts of place and scale to advance theoretical and empirical understanding of how public opinion on renewable energy technologies is formed in place. It documents energy use patterns, attitudes and sociopolitical relations at a time when considerable state and business efforts are directed at the construction of solar, wind, biomass and small-hydro technologies in rural regions. These concepts and theories are applied in a case study of rural communities in the Eastern Ontario Highlands, an impoverished area undergoing rapid restructuring driven by centralization of services and amenity migration but with abundant natural resources in form of forests, numerous waterways and open space which have attracted a broad range of new energy developments. Overall high levels of support for alternative energy development particularly for solar power were found, albeit for reasons of local energy security and not for reasons of preventing climate change. There was some evidence that seasonal residents are less supportive of hydro and biomass projects than permanent residents possibly reflecting broader trends in rural economies away from productive uses of land to consumptive appreciation of rural landscapes. The thesis suggests that collective action to advance energy projects in the case study area require agreement along three world-claims (truth, rightness and truthfulness) and that communication leading to discourse which uncovers hitherto hidden reasons for action is possible. These findings offer rare empirical evidence of the predictions of deliberative democratic theory in environmental planning settings. However, multiple barriers to communicative action were also identified and there is evidence that the state’s reliance on market incentives may have long term costs in terms of diminished public reasoning around renewable energy.

Typically small in number and poorly resourced, Canadian non-status First Nations often find themselves in conflict with more powerful private interests pursuing intensive resource development activities on their traditional lands. In the face of these threats, some non-status First Nations are using a combination of traditional environmental knowledge, a renewed commitment to traditional subsistence activities, and self-developed spiritual ecologies to reassert their sovereignty over ancestral territories. Eastern Ontario’s Ardoch Algonquin First Nation (AAFN) is one such group. AAFN members carry out cultural activities such as canoe building, hunting, trapping and harvesting wild rice on their traditional lands at the headwaters of the (Canadian) Mississippi, Madawaska, and Rideau rivers, lands that are part of a larger unresolved land claim made by Ontario’s Algonquin peoples. This research reports findings from a multi-year participatory research project that sought to understand AAFN’s traditional spiritual ecology (miyo-pimaadiziwin), to describe how it is understood and practiced by community members, and to use these insights as a lens to better understand the current and future trajectory of relations between AAFN members, governments, and outside interests engaged in resource development in this region. While AAFN members hope their miyo-pimaadiziwin-based values will foster mutual respect with non-aboriginal neighbours, the results are yet uncertain. However, what is plainly clear is that miyo-pimaadiziwin has traditionally been fundamentally at odds with rural and resource development strategies being promoted by the provincial government, meaning the potential for future and ongoing conflict is great. Although the two land strategies in contention are in many ways different, this analysis identifies some possible future areas of reconciliation in which the two approaches share common goals. The findings from the study contribute to broader scholarly efforts that seek to better understand the challenges faced by non-status First Nations in preserving cultural knowledge and traditional land-based activities more generally. / Les Premières nations canadiennes non-statuées sont typiquement petites, et elles disposent de peu de moyens financiers. Ces Premières nations se retrouvent souvent dans des situations conflictuelles avec des intérêts privés qui visent à réaliser des projets de développement de ressources naturelles intensifs sur des territoires autochtones traditionnels. Face à cette menace, certaines Premières nations non-statuées ont commencé à élaborer des stratégies de gestion territoriale ancrées dans le savoir écologique traditionnel, ainsi que dans les activités de subsistance. Ces stratégies ont pour but de réaffirmer leur souveraineté territoriale. La vision de gestion territoriale de la Première nation algonquine d’Ardoch (PNAA), située dans l’est de l’Ontario, est représentative de ce nouveau courant. Les membres de la PNAA pratiquent couramment des activités culturelles, telles que la fabrication de canoës, la chasse, le piégeage, et la récolte du riz sauvage, sur leurs territoires traditionnels, localisés à la source des rivières Mississippi (ontarienne), Madawaska et Rideau. Ce territoire fait actuellement partie d’une revendication territoriale algonquine toujours non-résolue. Cette étude présente les résultats d’un projet de recherche pluriannuel qui visait à mieux comprendre l’écologie spirituelle algonquine (miyo-pimaadiziwin) de la PNAA, de décrire comment ce concept est interprété et mis en pratique par les membres de la communauté, ainsi qu’à obtenir un aperçu quant à la trajectoire des relations entre les membres de la PNAA, les gouvernements et les intérêts privés, qui sont responsables du développement des ressources naturelles dans la région. Bien que les membres de la PNAA espèrent pouvoir (en suivant les principes éthiques de miyo-pimaadiziwin) éventuellement établir et maintenir un sentiment de respect mutuel et d’harmonie avec leurs voisins non-autochtones, cette vision reste loin d’être en mesure d’être réalisée. Cependant, il reste que les principes de miyo-pimaadiziwin sont fondamentalement irréconciliables à la vision du développement de ressources naturelles intensif que promeut le gouvernement provincial de l’Ontario. Par conséquent, la possibilité de futures mésententes et de conflits entre la PNAA et le gouvernement provincial reste élevée. Bien que ces deux stratégies territoriales soient, à plusieurs égards, fondamentalement différentes, cette analyse identifie quelques objectifs et ambitions partagés par la PNAA et le gouvernement ontarien, ce qui indique la possibilité de collaboration entre ces deux partis. Les résultats et conclusions de cette étude pourront contribuer aux tentatives de la part de l’érudition de mieux comprendre les défis auxquels font face les Premières nations non-statuées, en ce qui concerne la conservation culturelle, qui va de pair avec la pratique d’activités de subsistance sur le territoire traditionnel.

This thesis investigates how rural communities negotiate the development of renewable energy projects. Public and local community acceptance of these new technologies in rural areas around the world is uncertain and spatially uneven and represents an area of emerging public policy interest and one where scholarly theory is rapidly developing. This thesis uses Habermasian concepts of public sphere, communicative action and deliberative democracy, as well as the concept of “wicked problems” from the planning studies literature combined with geographical concepts of place and scale to advance theoretical and empirical understanding of how public opinion on renewable energy technologies is formed in place. It documents energy use patterns, attitudes and sociopolitical relations at a time when considerable state and business efforts are directed at the construction of solar, wind, biomass and small-hydro technologies in rural regions. These concepts and theories are applied in a case study of rural communities in the Eastern Ontario Highlands, an impoverished area undergoing rapid restructuring driven by centralization of services and amenity migration but with abundant natural resources in form of forests, numerous waterways and open space which have attracted a broad range of new energy developments. Overall high levels of support for alternative energy development particularly for solar power were found, albeit for reasons of local energy security and not for reasons of preventing climate change. There was some evidence that seasonal residents are less supportive of hydro and biomass projects than permanent residents possibly reflecting broader trends in rural economies away from productive uses of land to consumptive appreciation of rural landscapes. The thesis suggests that collective action to advance energy projects in the case study area require agreement along three world-claims (truth, rightness and truthfulness) and that communication leading to discourse which uncovers hitherto hidden reasons for action is possible. These findings offer rare empirical evidence of the predictions of deliberative democratic theory in environmental planning settings. However, multiple barriers to communicative action were also identified and there is evidence that the state’s reliance on market incentives may have long term costs in terms of diminished public reasoning around renewable energy.

Robot assisted therapy is becoming increasingly popular. Research has proven it can be of benefit to persons dealing with a variety of disorders, such as Autism Spectrum Disorder (ASD), Attention Deficit Hyperactivity Disorder (ADHD), and it can also provide a source of emotional support e.g. to persons living in seniors’ residences. The advancement in technology and a decrease in cost of products related to consumer electronics, computing and communication has enabled the development of more advanced social robots at a lower cost. This brings us closer to developing such tools at a price that makes them affordable to lower income individuals and families. Currently, in several cases, intensive treatment for patients with certain disorders (to the level of becoming effective) is practically not possible through the public health system due to resource limitations and a large existing backlog. Pursuing treatment through the private sector is expensive and unattainable for those with a lower income, placing them at a disadvantage. Design and effective integration of technology, such as using social robots in treatment, reduces the cost considerably, potentially making it financially accessible to lower income individuals and families in need. The Objective of the research reported in this manuscript is to design and implement a social robot that meets the low-cost criteria, while also containing the required functions to support children with ASD. The design considered contains knowledge acquired in the past through research involving the use of various types of technology for the treatment of mental and/or emotional disabilities.