How can museums, which have been critiqued as colonial spaces to house the curiosities of disappearing races and to show the superiority of the colonizers, be redeployed as assertions of alternative (aboriginal) worldviews? I argue that while Stó:lō Nation and Stó:lō individuals have redeployed museum techniques to serve their own purposes they are still constrained by external and internal factors. Throughout this study I note where the Stó:lō have worked with existing museums, constructed their own interpretive centres, and changed their interpretive centres to differ from and be similar to non-aboriginal-run museums. I also explain how these different museums/interpretive centres are actually coming closer together ideologically. I examine three museums/interpretive centres: the University of British Columbia Museum of Anthropology, located in Vancouver, and the Stó:lō-owned Shxwt'a:selhawtxw (The House of Long Ago and Today), located in Sardis, and Xa:ytem Longhouse Interpretive Centre, just outside of Mission.

Many scholars today are incorporating Indigenous perspectives into their work. Historians, however, are lagging behind through their heavy reliance on colonial archives to present the histories of Indigenous peoples. Most have ignored Indigenous peoples' own histories of colonialism. Using British Columbia as a case-study, this thesis argues for the inclusion and validation of a range of Indigenous historical expressions within the BC historical archive. Its larger goal is to encourage the deconstruction of professional historical practice and, at a broader level, encourage a more flexible definition of history. / Graduate

This dissertation explores the aesthetics of contemporary Indigenous identity— its various manifestations, simulations, hybridizations, (dis)appearances, and liminalities. It is a project about the lived experience of ancestry conceived of through narratives of shapeshifting, virtuality, sacrifice, hauntings and possession. This project is representative of a period of time in an on-going journey that began long before these first words were written…and one that I intend will continue long after this book’s completion. The methodological approach to this work is multifaceted, encompassing the fields of Indigenous philosophy, digital media art and cultural studies. It is a project comprised of several interrelated strands of theoretical speculation, philosophical inquiry and creative engagement. This dissertation is in many ways an autobiographical text—a meditation on my own Kanien’kehaka (Mohawk) heritage and the spaces I occupy in the world as Onkwehonwe (an Indigenous person). At its core it is about exploring different modes of engagement with my own ancestral ‘territories’, while at the same time it endeavors to ask larger questions about collective memory, community, and cultural inheritance. In being representative of a journey, the interrelated strands of writings in this text are meant to be traversal, and are about surveying and mapping different intellectual and creative territories. This text is about crossing interdisciplinary zones of theoretical inquiry that occur at the intersection and hybridization of Indigenous and Western philosophies, contemporary First Nations performance art and post-structuralist theory. It is a work comprised of ebbs and flows, movements, refrains, and cascades of articulation that interpenetrate and cross over into one another. This text is therefore best thought of as a series of theoretical passageways—a multiplicity of thoughts and critical engagements in motion, translation and conversion. It must be said that the traversals and crossings in this text are not necessarily about establishing a synthesis between differing ideologies, philosophies or cosmologies. It is not intended to be dichotomous, but rather should be read as a remix-theory that passes in-between different fields of critical inquiry. For while on the one hand this text seeks to explore different zones of intellectual and creative proximity, it is also a work that emerges from within a multitude of contradictions and myriad incommensurabilities. / Graduate

This research examined the potential for protected areas with camas (including tall camas, Camassia leichtlinii (Baker) Wats., and common camas, C. quamash (Pursh) Greene; Liliaceae (Agavaceae)) habitat to support the renewal of Central Coast Salish camas traditions while at the same time maintaining and even expanding their ecological restoration and conservation goals. For many generations Central Coast Salish Peoples of northwestern North America have cultivated camas plants and harvested, processed, and consumed their edible bulbs in large quantities. Today, after camas use has almost completely disappeared from their lives, some Indigenous peoples are working to restore camas habitats and cultivation practices on southern Vancouver Island and neighbouring areas. Tall camas and common camas can still be found growing in many Garry oak ecosystems, which, due to the decreased range and the large proportion of rare species found within them, are frequently the focus of ecological restoration and conservation efforts. I interviewed people from the resource management and First Nations communities to gain an understanding of the current interests, opportunities, challenges, and potential approaches for incorporating traditionally based camas harvesting and management into protected areas today. Protected areas were identified as important areas for teaching traditional plant cultivation techniques to younger generations, and as bulb and seed banks for ethnoecological restoration projects. Overall, managers of protected areas and First Nations participants were receptive to collaborating on management of camas populations. Anticipated or existing challenges or concerns included ecological uncertainties of harvesting disturbance, ensuring safety, finding funding, and gaining trust. I conducted one season of experimental camas harvesting in a Garry oak savannah near Duncan, BC within an ecological preserve and monitored the effects of this harvesting on the extant camas populations, on surrounding plant communities, and on soil porosity. Harvesting of, primarily tall, camas bulbs, at both low and medium intensity, did not affect the weight or abundance of camas bulbs or the quantity, stem height or flowering/fruiting potential of the camas populations in the following year. Harvesting significantly reduced the abundance of Kentucky bluegrass (Poa pratensis) and common snowberry (Symphoricarpos albus, but significantly increased the abundance of Scotch broom (Cytisus scoparius) common cleavers (Galium aparine), hairy cat’s ear (Hypochaeris radicata), and nipplewort (Lapsana communis). Harvesting significantly reduced the level of soil compaction. Using the insights gained from the interviews and experimental harvesting I have proposed an “Ethnoecological Restoration Support Model”. This model explains how protected areas can support cultural restoration both within and outside of protected areas while maintaining and even expanding upon current conservation and restoration goals. / Graduate / 0329 / 0740 / 0471 / kproctor@uvic.ca

Kwak’wala is an endangered language spoken by the Kwakwaka’wakw First Nations of the central coast of British Columbia. This dissertation seeks to address the ramifications of Kwak’wala language loss to Kwakwaka’wakw cultural worldview. It asks the general question, “How much of an effect does Kwak’wala language loss have on cultural understanding?” It seeks to answer the question through a specific analysis of the concept of space mapped through linguistic and artistic expression. The concept of space is integral to the understanding of the body in relationship to objects, people, social structure and geographic conceptualization. Through linguistic morphological analysis a corpus of approximately 600 word and phrase examples drawn from the linguistic documentation of Franz Boas and George Hunt, David Grubb, the website First Voices and contemporary Kwak’wala speakers was analyzed for semantic content (meaning). The content (meanings of words and phrases) was then contextualized into broader cultural expressions and beliefs through prototype theory, radial categorization, metaphor and analogy. The dissertation then explores the connections between “linguistic” spatial expression represented through words and speech with what can be considered as “non-linguistic” cultural expressions such as architecture, social structure, performance and visual art. Four major visual works were created that sought to express aspects of the spatial concepts that were emerging from the Kwak’wala linguistic study. Ultimately, the research reveals a strong spatial mapping process between the human body, the architecture of “the house” and the landscape traditionally occupied by the Kwakwaka’wakw which results in a metaphorical conceptualization of Body=House=Land/World which can be said to exist in Kwak’wala language forms and translates as highly productive in cultural manifestations. With the replacement of Kwak’wala by English the strength of this metaphor is weakened but not eradicated within Kwakwaka’wakw cultural expression. / Graduate / 0326 / 0740 / 0729 / 0377 / 0357 / 0273 / 0290 / marianne.nicolson@gmail.com

The legal doctrine, ‘Duty to Consult’, was set through a number of landmark court cases between 1997 and 2004. It is this duty that has helped First Nations receive official stakeholder status in the negotiation of land and resource use issues in British Columbia (BC), Canada. Later, policy initiatives, a best practices handbook, and procedure development shaped through the actual practice of consultation, contributed to the formation of an ‘in practice’ reality of this duty. When making an application to undertake a resource extraction or utilization project, industry proponents must go through BC’s Environmental Assessment (EA) process. This process is one example of where the ‘Duty to Consult’ has been applied in the form of a required consultation with First Nations affected by a proposed project. Despite the formation of law and policy meant to guide this area of practice and produce successful consultation activities, it is left unclear from law and policy alone what actual strategies are used by industry proponents to meet the requirements of consultation during an EA. However, as successful consultation is the goal, understanding the strategies alone is insufficient for creating a clear picture of the important considerations of this process. For this reason, the research sought to understand what overarching approach, aside from legal parameters and policy frameworks, guide the practice of consultation with First Nations in private sector resource industry projects. Identifying and examining the difficulties of consultation from the perspective of industry helped explain what the overall approach must be when undertaking this type of consultation and why this approach is of such importance. In the last few years EA has gained greater attention in BC. Due to this, reviewing the legal context and documents that officially shape the practice of consultation within the EA process is timely, relevant and provides a basis for further research. The research involved interviews with industry proponents and staff at the Environmental Assessment Office (EAO). These served to develop an understanding of the individual experience of those working in the field. In developing a fuller picture of the subtleties of the consultation process, the interviews are supplemented with an analysis of the social and political context that influences consultation. The analysis revealed that more effective consultations prioritize relationship-building as their primary approach and are responsive to the varying local conditions, as each community engaged with is unique. The findings present challenges perceived on the industry side that may help provide better understanding of the influences on the EA process and approach used by industry proponents. Although there are subtle differences between the issues identified by both the EAO and the industry proponents interviewed, overall the similarities were significant. All of those interviewed identified relationship-building between all stakeholders as a key approach to the process and to the long-term success of the projects being proposed. Given the historical context of the relationship between all stakeholders, the conclusion of the research is that, although building trusting relationships will be difficult given the history of relations, it is also the starting point for building greater understanding and repairing trust within this particular sector. / Graduate / 0617 / 0615 / mtamina@uvic.ca

The perceived level of self-determination in health care in four First Nations communities in Canada is examined through a multiple case study approach. Twenty-three participants from federal, provincial and First Nations governments as well as health care professionals in the communities of Blood Tribe, Lac La Ronge, Garden Hill and Wasagamack First Nations provided insight into the diversity of perception of self-determination in First Nations health care. The difference in definition between Aboriginal and the federal and provincial governments is a factor in the varying perceptions of the level of control First Nations communities have over their health care system. Participants from the four First Nations communities perceived their level of self-determination over their health care system to be much lower than the level perceived by provincial and federal government participants. The organization and delivery of health care is based on the location of the community, the availability of the human resources, the level of communication, the amount of community resources, and the ability to self-manage. The socio-political history including impact of contact, residential schools, and integration of Aboriginal worldview are factors in the organization and delivery of health care as well as the perceived level of self-determination that the community sees. The duration and intensity of contact influences how health care is organized as the communities become more familiarized with the biomedical model that most Canadians use. Having a holistic health care system that includes acknowledging the socio-political history, culture, language, worldview and traditional medicines is important to the four First Nations communities, but this has not been fully embraced in any of the communities. Despite their differences, all four communities are working toward self-determination that hopefully would result in an ‘ideal’ First Nations health care system which is holistic, cultural, spiritual, and interdisciplinary and ultimately lead to full management of the health care system.

The perceived level of self-determination in health care in four First Nations communities in Canada is examined through a multiple case study approach. Twenty-three participants from federal, provincial and First Nations governments as well as health care professionals in the communities of Blood Tribe, Lac La Ronge, Garden Hill and Wasagamack First Nations provided insight into the diversity of perception of self-determination in First Nations health care. The difference in definition between Aboriginal and the federal and provincial governments is a factor in the varying perceptions of the level of control First Nations communities have over their health care system. Participants from the four First Nations communities perceived their level of self-determination over their health care system to be much lower than the level perceived by provincial and federal government participants. The organization and delivery of health care is based on the location of the community, the availability of the human resources, the level of communication, the amount of community resources, and the ability to self-manage. The socio-political history including impact of contact, residential schools, and integration of Aboriginal worldview are factors in the organization and delivery of health care as well as the perceived level of self-determination that the community sees. The duration and intensity of contact influences how health care is organized as the communities become more familiarized with the biomedical model that most Canadians use. Having a holistic health care system that includes acknowledging the socio-political history, culture, language, worldview and traditional medicines is important to the four First Nations communities, but this has not been fully embraced in any of the communities. Despite their differences, all four communities are working toward self-determination that hopefully would result in an ‘ideal’ First Nations health care system which is holistic, cultural, spiritual, and interdisciplinary and ultimately lead to full management of the health care system.

The Western James Bay region of northern Ontario (the Mushkegowuk Territory) is home to some of Canada’s largest wetlands and most pristine ecosystems. This region is also home to approximately 10,000 Omushekgo Cree who inhabit four First Nation communities. Environmental change due to climate change and major resource development are a reality to the people of this sub-arctic region. Furthermore, it is predicted that climate change will have amplified impacts in northern climates. Climate change has and will continue to have impacts on the distribution of species in arctic and sub-arctic ecosystems. To date, it is not clear to what extent these distributional changes in species due to climate change will have on First Nations’ place-based relationship with the land and what measures the Cree will take to adapt to these changes. The University of Waterloo’s Computer Systems Group has developed an approach and toolkit for the development of web-based, spatial data and information management systems referred to as collaborative geomatics. This system allows for place-based information, environmental and traditional environmental knowledge (TEK) storage and sharing between First Nation communities. And allows for the development of adaptive strategies and plans for future land use activities in the face of further resource development. This collaborative geomatic system has been designed with First Nation input and has been demonstrated to Chiefs and Councils of the Mushkegowuk Territory. Collaborative geomatics is an interactive, web-based, informatics tool that has been designed to store data, in a secure and culturally-appropriate framework on high-resolution satellite imagery. High-resolution imagery will become the backdrop to placed-based and TEK data. Community members will have the ability to input locations (e.g., significant sites, such as, seasonal camps and hunting locations) on the map in addition to uploading tabular and media data. This allows for the generation of dynamic and robust spatially-relevant information and knowledge-base. Beginning in August of 2009, formal and informal meetings were held with personnel from the Lands and Resources unit of Mushkegowuk Council, First Nations Chiefs and Councils (the elected local government), and other community members of MooseCree First Nation, Fort Albany First Nation, Kashechewan First Nation, Attawapiskat First Nation, and Weenusk First Nation to gather their assessment (i.e., viability) of the Mushkegowuk collaborative geomatics tool. Together with this formative assessment process, 16 semi-directive interviews (from October 2010 to February 2011) were conducted with community members of Fort Albany First Nations. Interview participants were purposively sampled and included: Chief & Council members, First Nation office personnel, education personnel, health services personnel, elders (≥60 years of age), and young adults. Each interview was audio recorded and transcribed verbatim. Following an adapted grounded theory methodological approach, the transcripts of each interview were coded and categorized according to themes. Throughout the assessment process, the research team received constructive feedback on the system. Each participant noted the utility of the tool to be used in the education of younger generations. Furthermore, participants felt that they would be able to use the tool to store TEK and help monitor environmental change. The greatest strength of the system was seen to be the visualization of information in numerous media forms (pictures and videos), while the greatest perceived weakness of the system was the security of the information. However, once user accessibility (usernames and passwords) was explained the concern over security of information was greatly reduced. This collaborative geomatic system has the potential to enhance the Mushkegowuk First Nations’ adaptive capacity to address environmental change by allowing them to make informed decisions, utilizing the knowledge stored in the collaborative geomatics tool.

The high prevalence of food insecurity experienced by remote First Nation (FN) communities partially results from dependence on an expensive import-based food system that typically lacks nutritional quality and further displaces traditional food systems. In the present study, the feasibility of import substitution by Agroforestry Community Gardens (AFCGs) as socio-ecologically and culturally sustainable means of enhancing food security was explored through a case study of Fort Albany First Nation (FAFN) in subarctic Ontario. Agroforestry is a diverse tree-crop or tree-livestock agricultural system that has enhanced food security in the developing world, as low input systems with high yields of diverse food and material products, and various ecological services. Four study sites were selected for biophysical analysis: two Salix spp. (willow)-dominated AFCG test plots in an area proposed by the community; one “no tree” garden control test plot; and one undisturbed forest control test plot. Baseline data and a repeatable sampling design were established to initiate long-term studies on the productive capacity of willow AFCGs as a means to enhance food security in subarctic FN communities. Initial soil and vegetative analysis revealed a high capacity for all sites to support mixed produce with noted modifications, as well as potential competitive and beneficial willow-crop interactions. Identification of barriers to food security and local food production in FAFN revealed a need for a locally-run Food Security Program (FSP) in partnership with the AFCGs to provide the personnel, knowledge and leadership necessary to increase local food autonomy and local food education and to manage the AFCG as a reliable food supply. Continued research on AFCGs and the FSP may allow wide-scale adoption of this strategy as an approach to enhance community food security and food sovereignty in remote FNs across Canada. An integration of conventional crops and native species in the AFCGs is recommended as a bicultural approach to enhance social, cultural and ecological resiliency of FN food systems. As an adaptable and dynamic system, AFCGs have potential to act as a more reliable local food system and a refuge for culturally significant plants in high-latitude FN socio-ecological systems, which are particularly vulnerable to rapid cultural and ecological change.