Post secondary institutions are a product of, and teach colonial ontology, epistemology and axiology. Because of this, there is significant under-representation of Indigenous students who pursue post secondary education. Of the students who pursue post secondary education, many do not finish because the institution is an unwelcoming environment. This thesis examines how to decolonize the post secondary institution using a Ktunaxa perspective. Decolonization of the post secondary system is necessary to develop and support a more welcoming environment for Indigenous students. Decolonization is also an important factor in ensuring that the education Indigenous students receive is not only relevant to them, but is an accurate representation of who they are as people and in society. The researcher interviewed Ktunaxa students both past and present and then provided evidence for common themes that surfaced through the interview process. General conclusions indicate that decolonization needs to permeate the entire post secondary system from policies and procedures, to general attitudes, to curriculum and staffing. / Graduate

Understandings of the Marshall Islands require attention to the interplay of multiple discourses of tradition, modernity, chiefs, development, and democracy from multiple sources that critically interact and mutually construct the Marshall Islands. This multi-sited, multi-vocal ethnography explores the reproduction and transformation of historic power relationships between Marshallese chiefs and commoners who incorporate and "indigenize" foreign discourses and resources into culturally informed models and practices of authority. In relationships of unequal power, such as that defined by the Compact of Free Association between the United States and the Republic of the Marshall Islands, dominant global discourses about culture and progress enable both local and transnational hegemonies. These discourses are contextually analyzed as they are invoked and challenged in Nitijela [parliament] debates, in evaluations of the Compact of Free Association, in elites' autobiographical reflections on Marshallese-American relationships, and in foreign media representations. Historical shifts in the political and economic powers of Marshallese chiefs through three colonial administrations, and the growth of a commoner elite class since World War II further highlight the ways foreign resources are appropriated for specific local purposes that transform understandings of power and authority. With discourse as both object and method of analysis, the agency of local actors is both foregrounded and contextualized. Simplistic characterizations of chiefs, elites, commoners, and foreigners' are complicated through close attention to the ways local loyalties, colonial histories, political rivalries, and global discourses inform and frame expressions of Marshallese identities.

Many important developments have followed from the distinction being made between post-colonial and settler-colonial situations. This distinction has had implications that reach across disciplines, but have especially impacted the immerging field of Indigenous studies in Canada, which had previously been drawing, and to a certain extent continue to draw, on theories from post-colonial studies. I write this at the intersection of Indigenous studies and English literature building on the theories of decolonization in settler-colonial situations. I show that English poetry written by people in the Indigenous prairie context is one particularly active site of decolonization, in the sense that scholars such as Linda Tuhiwai Smith explain. Through the poetry of Louise Halfe, Duncan Mercredi, Gregory Scofield, Marie Annharte (Née Baker) I show how important elements of Indigenous culture are being translated into printed poetry. Furthermore, these poets are Indigenizing aspects of settler-colonial culture. I use Halfe’s poetry, especially her collection Bear Bones & Feathers, to show the ways in which Indigenous concepts of medicine can be translated into printed poetic form and bring healing for the injuries inflicted by colonialism. Scholars Jo-Ann Episkenew and Sam McKegney provide other examples of this practice and the theoretical underpinnings for literature operating as medicine. Mercredi’s poetry reveals that some of the oral character of Indigenous stories can be translated into poetry. Indigenous scholars such as Neal McLeod argue that Indigenous cultures have long engaged in the use of wit and metaphor that is so prolific in poetry. Scofield translates ceremony into poetry. Drawing in part on J.L. Austin’s notion of performativity, I show that Indigenous poetry is an active force within communities. I read Annharte’s poetry as an example of Indigenization and activism in which she destabilizes the authority of the English language. Francis challenges artistic genres to assert his own Indigenous perspective in much the same way many Indigenous people are choosing not to seek the recognition of the neo-liberal state in what Glenn Coulthard calls “the politics of recognition.” I explore the significant potential for decolonization in this writing by authors writing from Indigenous perspectives. / October 2016

Mobilizando a noção de indigenização (Sahlins, 1997), nessa dissertação procurou-se explorar as possibilidades que essa noção oferece à compreensão da relação entre cosmologias e o contexto urbano por meio da perspectiva de análise e levantamento de dados etnográficos caracterizada como \"de perto e de dentro\" (Magnani, 2002). Argumenta-se no sentido de que o levantamento e a análise do circuito (Magnani, 2002) sateré-mawé e das formas de habitação (dwell; Ingold, 2000 e 2007) a eles correspondentes possibilita a aproximação a uma caracterização etnográfica da dinâmica de produção de sua socialidade na capital manauara. / The notion of indigenization (Sahlins, 1997) is engaged in this dissertation in order to explore its potential to understand the relation between Amerindian cosmologies and political forms and an urban context. The analytical perspective and the gathering of ethnographical data are carried out from a close up and within approach (Magnani, 2002). The outline and analysis of the Sateré-Mawé circuits (Magnani, 2002) and their ways of dwelling (Ingold, 2000, 2007) enables an ethnographic account of their ways of producting their sociality in Manaus -AM.

The aim of this study was to understand how project participants in a project between a Western country and an Africa country experience the exchange of knowledge and experiences. The study was conducted through qualitative semi-structured interviews with a hermeneutic approach. We interviewed nine participants from the project Tlokwe Inclusivity Disability Sector II, an international project between Växjö in Sweden and Potchefstroom in South Africa. Four of the interviews were conducted with participants from South Africa, and five of the interviews were conducted with participants from Sweden. The analysis of the material was based on previous research in the field and the theories of postcolonialism and indigenization. The result of the study shows that the participants from South Africa have received knowledge from Sweden that they have tried to adjust to their local conditions. The Swedish participants also feel that they have learned from this project, but a different kind of knowledge than the theoretical knowledge that they have conveyed to the South African participants. Cultural differences were central in all interviews, but although all participants that we have interviewed talked about these differences, it was not seen as a problem in the project.

Mobilizando a noção de indigenização (Sahlins, 1997), nessa dissertação procurou-se explorar as possibilidades que essa noção oferece à compreensão da relação entre cosmologias e o contexto urbano por meio da perspectiva de análise e levantamento de dados etnográficos caracterizada como \"de perto e de dentro\" (Magnani, 2002). Argumenta-se no sentido de que o levantamento e a análise do circuito (Magnani, 2002) sateré-mawé e das formas de habitação (dwell; Ingold, 2000 e 2007) a eles correspondentes possibilita a aproximação a uma caracterização etnográfica da dinâmica de produção de sua socialidade na capital manauara. / The notion of indigenization (Sahlins, 1997) is engaged in this dissertation in order to explore its potential to understand the relation between Amerindian cosmologies and political forms and an urban context. The analytical perspective and the gathering of ethnographical data are carried out from a close up and within approach (Magnani, 2002). The outline and analysis of the Sateré-Mawé circuits (Magnani, 2002) and their ways of dwelling (Ingold, 2000, 2007) enables an ethnographic account of their ways of producting their sociality in Manaus -AM.

Coordenação de Aperfeiçoamento de Pessoal de Nível Superior / This text sets Dissertation on the systematization of an ethnography conducted with an indigenous Guarani Mbyá camp in Santa Maria. The research falls in the fields of Anthropology of Education, Indian Ethnology and Anthropology of the Child, to understand how the Guarani population was related to attempts to build proposals for school education for their children. To that end, I propose a theoretical approach carried out through the field concept, worked out by Bourdieu (1989) in order to join these initiatives in the construction of a field of Indigenous Education, with which the Mbyá-Guarani were talking. Thus, the research aims to show the different universes of meaning present in this context, discussing the concepts of education and children about space camp. Likewise, seeks to understand the goals Guarani around educational processes, and the negotiations that established the community with the non-Indians. In this sense, working with ethnographic data, produced in the interaction of Mbyá with those guys, with an interview with the General Coordination of Indigenous Education (SECAD / MEC), and life experiences in a project of assistance to the Municipal Education Santa Maria, in the context of planning for indigenous education. Likewise, I seek, through studies in history and anthropology to reflect on the conceptions of education and indigenization that have existed since the colonial period, when there is this process of schooling in Brazil. From these reflections, I have created some considerations about the concepts that guide the actions indigenous in Santa Maria. Finally, I elaborate a few thoughts about the universes of meaning for adults and children Mbyá Guarani-school education in tone and relationship with the proposals from that field. / Este texto de Dissertação configura-se na sistematização de uma etnografia realizada junto a um acampamento indígena Guarani Mbyá, em Santa Maria. A pesquisa inscreve-se, nos âmbitos da Antropologia da Educação, da Etnologia indígena e da Antropologia da Criança, objetivando compreender de que forma a população Guarani se relacionou com tentativas de se construir propostas de educação escolar para suas crianças. Para tanto, proponho um recorte teórico realizado através do conceito de campo, trabalhado por Bourdieu (1989), a fim de unir essas iniciativas na construção de um Campo da Educação Escolar Indígena, com o qual os Mbyá-Guarani estiveram dialogando. Assim, a pesquisa procura mostrar os diferentes universos de significação presentes nesse contexto, discutindo as concepções de educação e de infância acerca do espaço do acampamento. Da mesma forma, busca compreender os objetivos Guarani em torno de processos educacionais, bem como as negociações que a comunidade estabeleceu com os agentes não-índios. Nesse sentido, trabalho com dados etnográficos, produzidos na interação dos Mbyá com esses sujeitos; com uma entrevista realizada com a Coordenação Geral de Educação Escolar Indígena (SECAD/MEC); e com experiências vivenciadas em um projeto de assessoria à Secretaria Municipal de Educação de Santa Maria, no âmbito do planejamento da educação escolar indígena. Da mesma forma, busco, através de estudos na área da história e da antropologia, refletir sobre as concepções de educação e indigenismo que se fizeram presentes desde o período colonial, quando surge esse processo de escolarização no Brasil. A partir dessas reflexões, elaboro algumas considerações acerca das concepções que orientam a atuação indigenista em Santa Maria. E por fim, elaboro algumas reflexões acerca dos universos de significação de adultos e crianças Mbyá-Guarani em tono da educação escolar e da relação com as propostas oriundas daquele Campo.

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This work examines the characteristics of Indigenous leaders and the situational contexts in which they work that enable them to effect institutional change in the Canadian public post-secondary education environment. Drawing on my own work and interviews with Indigenous leaders in mainstream insitutions, this research examines topics of culture, identity, teachings, maintaining balance, racism, challenges and opportunities, and success. Knowledge gathered through the interviews revealed themes, highlights and caveats that offer important considerations for Indigenous people who are contemplating taking on leadership positions in post-secondary institutions. Wise practices and ways forward are posited in two areas: 1) self-care and self-preservation – being well so that we can do well; and 2) considerations for non-Indigenous students, staff and faculty in supporting their Indigenous counterparts and in engaging in the important work of decolonizing and Indigenizing post-secondary institutions. / Graduate

The purpose of this research is to assess and address issues of contextualization and reconciliation as they pertain to Christianization and cultural preservation within the three Nanticoke-Lenape American Indian tribal communities remaining in the states of New Jersey and Delaware in the United States. The study seeks to provide insight into the challenges for ministry within the socio-cultural and political context of the tribal communities, particularly in regard to meaningful healing and reconciliation over the lingering effects of colonization, in a manner that promotes integral, holistic, contextualized Christian ministry. To achieve this, the study investigates the historical backdrop of the tribal communities, including European contact, colonization, missions, assimilation and cultural survival. Past and present tribal lifeways, beliefs, and practices are evaluated through documented historical sources and contemporary accounts. The research highlights the histories and current ministries of the principal historic tribal congregations, and their role in the spiritual, cultural, and political survival of the tribes. It also assesses possible approaches for effective, mission oriented, compassionate engagement as a matter of faithful contextualization and social justice. It should be noted that within this work the terms “American Indian,” “Native American,” “Indigenous American,” “Aboriginal American,” and “First Nations People” are all used to describe the indigenous people of America. These terms should not be confused with the term “Indian American,” which describes an American citizen whose ancestors can be traced to the nation of India on the continent of Asia. / PhD (Missiology), North-West University, Potchefstroom Campus, 2015