This thesis explores whether environmental justice can attenuate the burdens attributed to the operation of the E.B. Campbell Dam experienced by downstream Indigenous communities in the Saskatchewan River Delta. Environmental justice for Indigenous people who are affected by dam management is important for three reasons. First, Indigenous people often experience environmental burdens of dam management disproportionately. Second, Indigenous people are often excluded from dam decision-making. Third, when Indigenous people are included in dam decision-making, their rights and values are sometimes misrecognized within decision-making processes. While exploring environmental justice for Indigenous people in the context of dam management, this thesis contributes to a recommendation that empirical studies of environmental justice should describe the underlying causes of environmental injustice. This thesis contributes to this recommendation by documenting how power relations challenge environmental justice for Indigenous people in dam decision-making. A place-based, interdisciplinary methodology was taken to clarify an environmental justice pathway for downstream Indigenous communities in the Saskatchewan River Delta. This methodology involved analyses of hydrometric data, interview data and legal and policy documents. The findings of this thesis include that Indigenous people, through their meaningful participation in dam decision-making, could help government representatives recognize the environmental burdens of dam management. However, imbalances in power between Indigenous people and government representatives could constrain Indigenous people’s meaningful participation. The implication of these findings is that if power relations are accounted for in decision-making, the meaningful participation of Indigenous people can facilitate the recognition and remediation of environmental burdens attributed to dam management.

Improving our understanding of the forces driving population decline and the processes that affect the dynamics of threatened populations is central to the success of conservation management. The application of genetic tools, including our ability to examine ancient DNA, has now revolutionised our ability to investigate these processes. The recent human settlement of the Pacific, particularly in New Zealand, provides a unique, accessible system for revealing anthropogenic impacts on native biota. In this thesis I use genetic analyses from modern, historic and subfossil DNA to investigate temporal and spatial genetic structuring of the endangered yellow-eyed penguin (Megadyptes antipodes), and use these analyses to answer questions related to the conservation of this species. The yellow-eyed penguin is endemic to the New Zealand region and currently breeds on the subantarctic Auckland and Campbell Islands and the southeast coast of the South Island. The current total population size is estimated around 6000-7000 individuals, of which more than 60% inhabit the subantarctic. Despite intensive conservation measures by governmental and local community agencies, population sizes have remained highly unstable with strong fluctuations in numbers on the South Island. The species was believed to be more widespread and abundant before human colonisation of New Zealand, thus current management assumed the mainland population to be a declining remnant of a larger prehistoric population. Genetic and morphological analyses of subfossil, historic and modern penguin samples revealed an unexpected pattern of penguin extinction and expansion. Only in the last few hundred years did M. antipodes expand its range from the subantarctic to the New Zealand mainland. This range expansion was apparently facilitated by the extinction of M. antipodes' previously unrecognised sister species, M. waitaha, following Polynesian settlement in New Zealand. The demise of M. waitaha is the only known human-mediated extinction of a penguin species. Despite M. antipodes' recent range expansion, genetic analyses of microsatellite markers reveal two genetically and geographically distinct assemblages: South Island versus subantarctic populations. We detected only two first generation migrants that had dispersed from the subantarctic to the South Island, suggesting a migration rate of less than 2%. Moreover, the South Island population has low genetic variability compared to the subantarctic population. Temporal genetic analyses of historic and modern penguin specimens further revealed that the harmonic mean effective population size of the M. antipodes South Island population is low (<200). These findings suggest that the South Island population was founded by only a small number of individuals, and that subsequent levels of gene flow have remained low. Finally, we present a novel approach to detect errors in historic museum specimen data in cases where a priori suspicion is absent. Museum specimens provide an invaluable resource for biological research, but the scientific value of specimens is compromised by the presence of errors in collection data. Using individual-based genetic analysis of contemporary and historic microsatellite data we detected eight yellow-eyed penguin specimens with what appear to be fraudulently labelled collection locations. This finding suggests errors in locality data may be more common than previously suspected, and serves as a warning to all who use archive specimens to invest time in the verification of specimen data. Overall, yellow-eyed penguins have a remarkable dynamic history of recent expansion, which has resulted in two demographically independent populations. These results reveal that anthropogenic impacts may be far more complex than previously appreciated.

Thesis (Ph. D.)--West Virginia University, 2009. / Title from document title page. Document formatted into pages; contains ix, 85 p. : ill. (some col.), col. map. Includes abstract. Includes bibliographical references.

Archaeological fisheries information represented in fish scales provides relative abundance and age-at-harvest data that can assist in understanding a range of culturally vital Indigenous fisheries. In this thesis, I undertake fish scale analysis (squamatology) to explore fish scale preservation in twelve coastal archaeological sites from two First Nations’ territories in coastal British Columbia (Wuikinuxv and Tseshaht). These data demonstrate that fish scales are more readily preserved in coastal archaeological deposits than is currently appreciated and can refine species-level identification of culturally significant Indigenous fisheries including forage fish and salmon. Fish scales can additionally generate baseline data on age-at-harvest in Pacific herring and when considered alongside other fisheries records provide relative abundance records for forage fisheries in Wuikinuxv territory that span the last 3000 years. This study additionally temporally anchors eulachon fishing along the Wannock River by at least 3000 years ago extending upon previous archaeological assessments by over 2000 years. I apply the concept of two-eyed seeing, as envisaged by Mi’kmaw elder Dr. Albert Marshall, to recognize the strengths of Indigenous and Western perspectives in developing decolonial practices for sharing archaeological fisheries data with community-based fisheries managers. Two-eyed seeing highlights the strength of archaeological data as deep time records of Indigenous fisheries that can be anchored by Indigenous knowledge including cultural stewardship and fishing practices. In this case study, I provide baseline fisheries data co-derived from archaeological and Indigenous knowledges including deep time accounts of relative abundance and traditional harvest methods that community-based managers may wish to use on their terms to pursue future activities of restoration, renewal, and affirmation of traditional fishing practices. / Graduate / 2022-05-14

Bridging knowledge systems is a potential means of equitably and collaboratively working towards shared goals in aquatic ecosystems, such as the management of invasive species. Invasive species pose a significant threat to aquatic ecosystems, and one example of an invasive species with an established control program are sea lamprey (Petromyzon marinus) within the Laurentian Great Lakes. Sea lamprey management faces many challenges including climate change and the apparent declining social acceptance of control programs, especially amongst Indigenous communities in the region. Such challenges illustrate the need for sea lamprey management to better engage Indigenous Nations and knowledge systems. Etuaptmumk (Two-Eyed Seeing) is a Mi’kmaw concept that can facilitate knowledge bridging as it enables Indigenous and Western knowledge systems to work together in parallel on a shared issue. This thesis research uses social science and Indigenous methodologies to understand the Denny’s Dam rehabilitation (sea lamprey barrier) as a case study for relationship-building and knowledge coexistence between Indigenous and non-Indigenous parties in sea lamprey control. Virtual semi-structured interviews (n = 14) were conducted with key decision-makers and others involved in the Denny’s Dam rehabilitation. Results illustrated why and how a knowledge coexistence approach (e.g. Two-Eyed Seeing) could bridge knowledge systems to inform a shared decision-making process. Moreover, findings outline four main factors needed for relationship-building. This study provides practical guidance for practitioners and addresses a gap in the literature concerning Indigenous engagement in sea lamprey management and knowledge coexistence/Two-Eyed Seeing in aquatic invasive species management.

Background: Food nourishes us, sustains us, and has the potential to both heal us and make us sick. Among many Indigenous cultures, traditional activities, ceremonies, events and practices often involve or use food, grounding Indigenous peoples within the context of their local, natural surroundings. This suggests that food is important not only for physical health, but also emotional, mental and spiritual health. The relationships that Indigenous peoples have with food can help us to understand the health of individuals, and the communities in which they live. Purpose: The following qualitative study explores how three generations of adults who live in one Labrador Inuit-Metis community experience and understand their relationships to food in a context of global change. Theoretical Orientation: The research is guided by Two-Eyed Seeing. Two-Eyed Seeing acknowledges that there are many different ways of seeing and understanding the world, some of which can be encompassed through a Western eye and some through an Indigenous eye. If we learn to see through both eyes, we can gain a perspective that looks very different than if we only view the world through a single lens. Methods: For the study, twenty-four people from the south-eastern Labrador community of St. Lewis participated in individual and joint story-telling sessions. A group story-telling session also took place where community members could share their stories with one another. During many of the story-telling sessions, participants shared photographs, which helped to illustrate their relationships to food. Findings/Discussion: Historically, the people of St. Lewis relied almost entirely upon their own wherewithal for food, with few, if any, government services available and very little assistance from the market economy. This fostered and upheld an Inuit-Metis culture that promoted sharing, reciprocity and respect for the natural world. Currently, greater access to government services and the market economy has led to the creation of certain policies and programs that undermine or ignore established social and cultural norms in the community. Conclusions: Existing Inuit-Metis knowledge should work alongside non-Indigenous approaches to policy and program development. This would serve to protect and promote the health of both individuals and communities.

Brown-headed cowbird (Molothrus ater) parasitism on the endangered black-capped vireo (Vireo atricapilla) is a management concern. Management for black-capped vireos in east-central Texas has focused on habitat restoration through vegetation modification. Loss of productivity due to parasitism, however, may limit the potential habitat restoration in restoring black-capped vireo populations. I investigated the relationships between frequency of parasitism on black-capped and white-eyed (V. griseus) vireos and characteristics of the neighboring avian assemblage to identify avian characteristics useful for predicting expected frequency of parasitism. I located and monitored vireo nests in March–July 2006 to determine frequency of cowbird parasitism on the 2 vireo species on 6 study sites on private land in east-central Texas. I conducted 100-m-radius circular-plot point count surveys on study sites from 1 April– 31 June 2006 to identify neighboring avian assemblages. All black-capped vireo nests (n = 20) and 81% of white-eyed vireo nests (n = 27) were parasitized. Species richness, species evenness, cumulative bird abundance, and cowbird host abundance did not differ significantly among study sites. Parasitism frequency was positively correlated with the number of cowbirds detected (r2 = 0.673, P= 0.045). Parasitism frequency was negatively correlated with abundance (r2 = 0.687, P = 0.042) and proportion of (r2 = 0.692, P = 0.040) of black-and-white warblers (Mniotilta varia), known cowbird hosts. I did not find a relationship between parasitism frequency and abundance of other cowbird hosts. The relationship between black-andwhite warbler abundance and parasitism frequency may reflect an interaction between parasitism and the vegetation characteristics associated with black-and-white warblers, suggesting the need for future study of the relationships between parasitism frequency and vegetation characteristics in the study region. The frequency of parasitism I observed suggests that cowbird control may be an important management tool if management objectives in the study region continue to include recovery of black-capped vireo populations. Number of cowbirds may be a reasonable predictor of expected parasitism frequency in an area, which may be useful to land managers in selecting areas for implementation of cowbird control.

Background: Food nourishes us, sustains us, and has the potential to both heal us and make us sick. Among many Indigenous cultures, traditional activities, ceremonies, events and practices often involve or use food, grounding Indigenous peoples within the context of their local, natural surroundings. This suggests that food is important not only for physical health, but also emotional, mental and spiritual health. The relationships that Indigenous peoples have with food can help us to understand the health of individuals, and the communities in which they live. Purpose: The following qualitative study explores how three generations of adults who live in one Labrador Inuit-Metis community experience and understand their relationships to food in a context of global change. Theoretical Orientation: The research is guided by Two-Eyed Seeing. Two-Eyed Seeing acknowledges that there are many different ways of seeing and understanding the world, some of which can be encompassed through a ‘Western eye’ and some through an ‘Indigenous eye.’ If we learn to see through both eyes, we can gain a perspective that looks very different than if we only view the world through a single lens. Methods: For the study, twenty-four people from the south-eastern Labrador community of St. Lewis participated in individual and joint story-telling sessions. A group story-telling session also took place where community members could share their stories with one another. During many of the story-telling sessions, participants shared photographs, which helped to illustrate their relationships to food. Findings/Discussion: Historically, the people of St. Lewis relied almost entirely upon their own wherewithal for food, with few, if any, government services available and very little assistance from the market economy. This fostered and upheld an Inuit-Metis culture that promoted sharing, reciprocity and respect for the natural world. Currently, greater access to government services and the market economy has led to the creation of certain policies and programs that undermine or ignore established social and cultural norms in the community. Conclusions: Existing Inuit-Metis knowledge should work alongside non-Indigenous approaches to policy and program development. This would serve to protect and promote the health of both individuals and communities.

京都大学 / 新制・課程博士 / 博士(生命科学) / 甲第23339号 / 生博第457号 / 新制||生||61(附属図書館) / 京都大学大学院生命科学研究科高次生命科学専攻 / (主査)教授 垣塚 彰, 教授 今吉 格, 教授 鈴木 淳 / 学位規則第4条第1項該当 / Doctor of Philosophy in Life Sciences / Kyoto University / DFAM

The Indian residential school (IRS) system is part of Canada’s colonial history; an estimated 150,000 First Nations, Inuit, and Métis children attended IRS (Stout & Peters, 2011). Informed by Indigenous principles of respect, relevance, responsibility, reciprocity, and relationality (Deloria, 2004; Ermine 1995; Kirkness & Barnhardt, 2001; Wilson, 2008), this study uses classic grounded theory to explore how female IRS survivors or their female descendants are coping with the intergenerational transmission of trauma. Specifically, the general method of comparative analysis was used to generate theory and identify categories and conceptualizations. The emergent problem found that individual survivors and their descendants were dealing with kakwatakih-nipowatisiw, a Cree term used to identify learned colonial (sick) behaviours. These behaviours manifested first among the administrative staff of the schools, then eventually emerged as female generational violence between, for example, mothers and daughters. Indigenous women in this study aimed to resolve this, their ‘main concern’, in order to strengthen familial relations, especially between female family members. Analysis resulted in the identification of a theory derived from the social process of potentializing wellness, which was grounded in the real-world experiences of Indigenous women. Potentializing wellness involves three dimensions: building personal competencies, moral compassing, and fostering virtues. It was revealed that Indigenous women perceive the ongoing generational effects of IRS differently, and as a result, three behavioural typologies emerged: living the norm, between the norm, and escaping the norm. The “norm” refers to the belief that violence is accepted as a normal part of family life. The paradox, of course, is that this type of behaviour is not normal and Indigenous women in this study are looking for ways to eliminate aggressive behaviours between women. The discoveries made in this research, coupled with the final integrative literature review, suggest that Indigenous People’s cultural ways of knowing have a holistic component that addresses all wellness levels. Effective strategies to deal with intergenerational trauma can emerge when holistic health is followed by, or happens concordantly with, reclaiming cultural norms grounded in community and spiritual life. Indigenizing a Western intervention is not enough. Focusing on the spiritual as well as emotional, physical, intellectual, and social aspects of self is seemingly the best approach for Indigenous People who are dealing with the intergenerational effects of trauma.