On April 1, 1999, Akimiski Island, Northwest Territories, Canada, became part of the newly created Inuit-dominated territory of Nunavut, even though the Inuit never asserted Aboriginal title to this island. This is why the Omushkegowuk Cree of the western James Bay region of Ontario, Canada, assert Aboriginal title over this island. Essentially, the Government of Canada has reversed the onus of responsibility for proving Aboriginal title from the Inuit to the Cree. In this paper, we examined whether the Omushkegowuk Cree fulfill all the criteria of the common law test of Aboriginal title with respect to Akimiski Island, utilizing all available printed and online material. All criteria of the common law test of Aboriginal title were met; however, the written record only alludes to the Cree using Akimiski Island at the time of first contact and prior, Cree oral history was consulted to illuminate upon this matter. I documented and employed Cree oral history to establish that Cree traditional use and occupancy of Akimiski Island was “sufficient to be an established fact at the time of assertion of sovereignty by European nations” (INAC, 1993:5; INAC, 2008); thereby, fulfilling criterion 2 of the test for Aboriginal title. As the Cree have now met all criteria of the common law test for proof of Aboriginal title in Canada, with respect to Akimiski Island, a formal land claim should be considered by the Cree.

Having experienced climatic warming before, First Nations people of the Albany River basin in sub-arctic, Canada, have already shown the ability to be adaptable to external influences. However, societal changes and the current accelerated rate of environmental change have reduced First Nations people ability to adapt. In addition, young people are no longer going out on the land as much. Fort Albany First Nation community members have commented on the lack of connection that some youth have with the land. A disconnect with the environment by youth can threaten the adaptive capacity of sub-arctic First Nations. As identified by Fort Albany First Nation community members, one potential tool that could influence the youth to become more aware of their land, is the collaborative geomatics tool. The collaborative geomatics tool is based on the WIDE (Web Informatics Development Environment) software toolkit. The toolkit was developed by The Computer Systems Group of the University of Waterloo to construct, design, deploy and maintain complex web-based systems. The collaborative geomatics tool supports a common reference map, based on high-resolution imagery. Three environmental outreach camps were held from 2011-2012, programming utilized place-based education as the platform to engage youth in their environment and community and begin using the associated mapping technology. All camps utilized the newly developed collaborative-geomatics tool and a camera ready handheld Global Positioning System (GPS) while participating in various activities that engaged them in their community and environment. The outreach program worked well in connecting youth with knowledgeable community members allowing for the direct transfer of traditional knowledge in a culturally appropriate manner, that is, learning through observation and doing, as well as other culturally-appropriate educational strategies. In addition, the informatics tool supported the archiving of this knowledge through the uploading of geospatially tagged pictures taken by the youth.

This study investigates the relationship between gender, social capital and resilience in four of British Columbia’s rural, island communities. Each community’s unique circumstances provide a distinctive context in which to study the interaction between these concepts. This study utilizes quantitative data from several sources, including Statistics Canada, BC Stats, and a mail out survey conducted by the Resilient Communities Project (RCP). This study also utilizes qualitative data from several sources, including two sets of RCP interviews, interviews carried out in the Haida First Nation community of Old Massett, and participant observation. The results of these case studies confirm the necessity of taking context into consideration in any study of the operation of social capital. Within this specific context, social networks operate very differently than in an urban setting. The small size of these rural communities means that the entire community functions as one social network, within which residents have ties of differing strengths. The strength of their ties determines their access to resources within the network, as access to these resources is only given to those who are accountable and trustworthy. Through visible and repeated social interaction, residents built strong ties to one another. These ties allow for processes of generalized reciprocity to take place, wherein residents give to others with no immediate expectation of receiving back, knowing that should they need help, it will be available. This process relies entirely on the trust built up through repeated interactions and the sanctions imposed on those who break it, and contributes greatly to community resilience. Women play a particular role within these communities. Unlike studies that find that women are disadvantaged by their social networks, the results of this study find that women have parlayed their higher levels of involvement in the social life of the community and the informal economy into beneficial social networks based on trust and reciprocity. In addition, their higher levels of education put them at the forefront of the new service economy with lower levels of unemployment and equal likelihood of self-employment, all of which contributes not only to individual resilience, but community resilience as well.

This thesis provides the first direct comparison between – and integration of – community-based and science-based approaches to the establishment of marine protected areas (MPAs). MPAs are one potentially effective conservation tool, but are being established very slowly. My research shows that community involvement in placing MPAs can help meet many ecological goals, although biophysical data improve the conservation value of sitings. To assess the need for MPAs in British Columbia (BC), Canada, I mapped stressors resulting from human activities. This produced a powerful rationale for MPAs: very little of the ocean, and almost none of the continental shelf of BC, lies beyond the reach of human stressors. My work helps reconcile differing perspectives about the efficacy of community-based vs. science-based MPA selection. I explored and analyzed these approaches, separately and together, in two areas in BC. First, I generated a community-based plan for MPA placement through partnerships with two First Nations (indigenous peoples) in BC. They offered strong support for spatial protection measures, and individuals nominated overlapping areas. Second, I applied a decision support tool (Marxan) to determine MPA placement under scientific precepts. Conservation planning usually lacks detailed ecological information but the Marxan approach was robust to some missing data; in such cases, it was best to use available abiotic and biotic data to ensure that both habitats and species were represented. Third, I integrated community-based and science-based approaches, to find that they verified and complemented each other. Indeed, an integration of the two was preferred by participants and also achieved all conservation objectives. Finally, I took a novel and pragmatic approach to ocean zoning. I used spatial data for thirteen commercial fisheries on Canada’s west coast to select areas where fishing should be permitted, rather than prohibiting fishing under a MPA paradigm. The results revealed that small reductions in fisheries yields, if judiciously selected, could allow creation of large unfished areas that embraced diverse biophysical regions and habitat types. Such a pragmatic approach could achieve remarkable conservation gains.

This research explores dynamics around Aboriginal language learning and use in Vancouver, British Columbia. With many different First Nations and Aboriginal languages represented in the city, urban Aboriginal language revitalization is complex and challenging. Sixteen research participants talked with me about competing priorities for urban Aboriginal individuals and families, the linguistic diversity of the British Columbia First Nations, and how demographic urbanization of Aboriginal peoples intersects with movements of language revitalization. The resulting analysis highlights some emerging language ideologies connected to urban Aboriginal language use and learning. Language ideologies have been defined as “the cultural system of ideas about social and linguistic relationships, together with their loading of moral and political interests” (Irvine, cited in Kroskrity 2000:5). By identifying some commonalities in research participants’ attitudes around Aboriginal languages in the city, I argue that ‘placing language’ and ‘finding a place for language’ are critical issues for looking at Aboriginal language use and learning in Vancouver. By ‘placing language’, I mean that participants stressed the locality of Aboriginal languages, drawing important connections between land and language. Many honoured local languages by stating that their use and preservation should be top priorities in urban-specific language revitalization initiatives. They also recognized that other Native languages are represented in the city and could be fostered by collaboration with home communities, including reserve language programs. By ‘finding a place for language’, I mean taking time and making effort toward language learning and use in the fast-paced urban environment. Determining a place and a time for language in daily life or during events is crucial for language revitalization efforts in the city. This thesis specifies some suggestions for finding a place for language, highlighting different ideas shared by participants about public school language education, community centres as places for language learning, and use of local languages in service organizations and educational institutions and in the public sphere.

This thesis provides an analysis of the history and social context of the labret (lip plug) on the Northwest Coast of British Columbia over the last 5,000 years. Although labrets have typically been characterized as markers of ‘status’ with connotations of gender, the variability in observations made by early explorers and ethnographers suggests that this simplistic depiction belies a complexity in what aspect of social identity this form of personal communicated. Therefore, this research has sought to explore the relationship between labrets and social identity by conducting a comprehensive typological analysis by which to examine patterning in materiality through time and space. Although hindered by a lack of temporal data and contextual information on gender association, the results of this research demonstrate that there is geographical patterning at multiple scales—regional, sub-regional and even on the village or site level—which supports the hypothesis that the labret has been an exclusionary tradition conveying both individual and group social identity that varies through time and space in this region. The social meaning of labrets is further explored through research on contemporary labret use, which highlights a tension between individual expression and group acceptance that is expressed materially, contrasting the physical permanence of the labret and the mutability in social meaning conveyed. Finally, interviews with First Nations artists who include labrets in their art has shown that cultural identity both informs and is informed by a concept of shared heritage; thus, the labret is a symbol and expression of social identity that continues to hold significant meaning for the descendants of this heritage. Therefore, while simple correlations of the labret with ‘status’ and ‘gender’ are not wrong, nonetheless they betray the complexity of body ornamentation which, though manifested materially, is highly contextual. This research contributes to the ongoing anthropological discussion of materiality and identity, considering the ways that structured style is negotiated through practice, and asking whether this recursive, dynamic and dialectical relationship can be accessed archaeologically—a task that ultimately requires a commitment to reflexivity, multivocality, and critical examination of the research process itself.

This qualitative study of six Indigenous youth HIV prevention peer educators is presented to help understand how Indigenous youth perceive HIV/AIDS education. The research used a semi-structured questionnaire as a guide to conducting in depth individual interviews. The research followed decolonizing methodologies to explore the views of peer educators about the HIV/AIDS education they delivered, and the issues around perceptions of infection and risk. It examines the youth’s views on peer education, the importance of cultural revitalization in relation to health education and how peer education can be most effective. This study has included examples of programs with marginalized communities in several parts of the world and compared them with Indigenous experiences in Canada, in order to develop an understanding and recommendations of the most effective approaches in Indigenous youth health interventions. There have been very few research studies on Indigenous youth involvement in STD interventions. Indigenous youth have only been marginally included in the design of most of the social programming they receive, even though they have the unique knowledge, skills, language and cultural perspective necessary to reach their peers. HIV infection is on the rise with Indigenous youth because of historical and ongoing socio-economic and political inequities. Therefore, it is crucial that young Indigenous people be welcomed as integral participants in the strategies for improving Indigenous health.

Abstract: Northern rural Indigenous communities in Canada are facing many challenges getting regular access to nutritious foods, primarily due to the high cost of market food, restricted availability of nutritious foods, and lack of government support for nutritious food programs. The consequences of food insecurity in this context are expressed in high rates of diabetes, heart disease, and childhood obesity. Many Indigenous communities are responding to issues around healthy food access by attempting to rebuild local food capacity in their specific regions. Important first steps have been taken in developing local food initiatives, yet it remains to be seen what impact these initiatives are having on improving northern food security. This paper explores this question by working with a remote fly in community in the sub-arctic region Ontario to construct a hoop house and develop a school based community gardening program. By using a community-based participatory approach, it was determined that hoop house and gardening initiatives in rural, northern settings have the potential to build up local food production; can develop the skills and knowledge of community members; can engage and involve youth in growing local food; and do align with land-based food teachings. We show that despite widespread and multidimensional community hardships, there was considerable community buy-in and support to the project, giving hope for future development, and providing important insight for those seeking to initiate similar gardening, hoop house, or greenhouse initiatives in northern Indigenous communities. Abstract 2: Indigenous peoples of what is now known as Canada have experienced rapid lifestyle changes as a result of European contact. Indigenous food systems were systematically eroded by the Canadian government, leading to extremely high rates of food insecurity, and diet related disease. The complicated dynamics and interventions contributing to the erosion of local knowledges have forced a dependence on a market-based food system in remote and northern Indigenous communities in Canada. Communities are experiencing a double burden of the unaffordability or inaccessibility of traditional foods from the land, and the exorbitantly high cost and reduced availability of quality market foods largely due to the cost of shipping to these regions. The entanglement of local practices and global food systems is multifaceted and complex, thus the solution to food insecurity challenges are met with the burden of navigating both the local and the global. The purpose of this article is to analyze local meanings around food in a remote sub-Arctic First Nation in Ontario within the context of “coloniality” and global food systems. Drawing from the work of Walter Mignolo, and his concept of “border thinking”, this article explains the complex subsistence practices in the Canadian north and how they are located within a larger global framework. We show that by pinpointing potential “cracks” in the dominant Western epistemic as border thinking, a more useful understanding of food procurement strategies can come to light and offer new direction for culturally appropriate and sustainable food initiatives in the North.

Traditional food is fundamental for the cultural identity, mental and spiritual well-being, and physical and nutritional health of First Nations in Canada. Rapid environment changes including environmental contamination and degradation, climate change, urbanization and industry growth reduce the availability and diversity of traditional foods. This is concomitant with changing lifestyle and an increased prevalence of malnutrition, obesity, diabetes, and cardiovascular diseases. The goal of this thesis is to investigate the roles of traditional fish consumption for First Nations’ health in the complex interplays between environmental contaminant exposure, climate change, and food and nutrition security. Data collected from the First Nations Food Nutrition and Environment Study were used. The thesis is comprised of seven chapters presented in three sections. Section 1 addressed the importance of traditional fish consumption for food and nutritional security among First Nations in Canada. With increased income-related food insecurity, First Nations rely more on traditional foods including fish and participate more in fishing and other traditional practices. Nevertheless, many factors such as climate change, governmental restrictions, hydro and forestry operations continue to reduce the availability of traditional fish and access to traditional food sources, land and waterways. Section 2 explored the associations between locally-harvested fish consumption, long chain omega-3 fatty acid (n-3 FA) intake and dietary exposure to persistent organic pollutants (POP) with type 2 diabetes in First Nations in Canada. Dietary POP exposure was positively associated with the prevalence of type 2 diabetes whereas fish consumption (n-3 FA) showed protective dose-response associations. Furthermore, we found that relatively high POP exposure from fish may outweigh the protective associations of fish on type 2 diabetes. Therefore, the balance of risks and benefits associated with fish consumption is highly dependent on the regional POP concentrations in fish. Section 3 entailed studies on the nutritional benefits of seafood consumption and modelling potential impacts of the climate-related decline in seafood abundance on the nutritional quality of adult diets and cardiovascular health among coastal First Nations in British Columbia. We estimated that projected climate change may reduce the intakes of essential nutrients by 21%– 31% by 2050 relative to 2000. Moreover, hypothetical substitution of seafood with alternative non-traditional foods would not provide adequate amounts of nutrients. Reduced fish consumption and consequent n-3 FAs intake may increase the risk of cardiovascular diseases in First Nations. Our findings provide important information for communities, fishery governance, local resource managers and public health professionals to promote traditional food systems, nutritional health, food security, and food sovereignty in Canadian First Nations.

Indigenous peoples are increasingly using renewable energy technologies to meet a variety of objectives. In so-called Canada, there has been a dramatic rise in Indigenous renewable energy projects due to economic, environmental, and legal trends. Nowhere are these trends more evident than in the province of British Columbia (BC). In the early 2000s, the colonial government privatized the electricity system, sparking a rapid expansion of run of river hydro projects on Indigenous lands. Over time, and with much effort, First Nations in BC began to participate in and ultimately benefit from the shift to independent power production. However, just as they increased their involvement in the renewable energy sector, the government withdrew its commitment to purchase private power for the foreseeable future. One way to understand the implications of this policy reversal is to examine it through the lens of energy justice. Using a justice framework, this research explores how First Nations are involved in renewable energy developments in BC as well as the significance of this involvement for Indigenous self-determination. Drawing from two case studies and survey data from First Nations across the province, this thesis argues that the decline in power procurement programs is not simply a barrier but an injustice. I first illustrate how provincial energy policies have shaped and been shaped by Indigenous renewable energy ambitions. While First Nations were not the intended beneficiaries of these policies, they nonetheless seized the opportunity to sell electricity to the grid. I also compare the approaches of two Indigenous power producers, Kanaka Bar Indian Band and Sts’ailes First Nation, arguing that they have generated important economic benefits by strategically navigating the private power industry. Lastly, I document how members of Kanaka Bar have leveraged the Kwoiek Creek hydro project to address the adverse impacts of colonization and further their aims of self-determination. Based on these findings, I conclude that Indigenous renewable energy projects are themselves forms of energy justice and as such, must be supported through a variety of means. / Graduate