Multiple traumas, including sexual vulnerabilities, sexual abuse, and sexualized violence, remain substantially higher among Indigenous peoples in Canada than among non-Indigenous peoples. These trends are rooted in a colonial history that includes systemic racism, a deprivation of lands and culture and other intergenerational traumas. Mental health sequelae following sexual vulnerabilities such as abuse and violence may include mood disorders, low self-worth, posttraumatic stress and a range of issues related to anxiety—yet Western mental health services are typically under-used by Indigenous peoples managing these issues. Indigenous mental health and healing services are explored as a more culturally appropriate and successful alternative for Indigenous clients experiencing multiple traumas.

Urban spaces are an increasingly common indigenous reality, and while urban spaces often involve great social and geographic distances from traditional communities, many urban populations have built vibrant communities in cities. This thesis will examine the creation of Métis cultural spaces in Winnipeg, Manitoba, as a community building strategy. It is situated in thirteen in-depth interviews with Métis community builders conducted in Winnipeg over the Summer of 2008. The Winnipeg Metis community is rhizomatic in makeup, situated not in geographic locations, but in the networks of instantaneous and spontaneous social interaction of community members and institutions—elders, political organizations and governance structures. Rhizomatic space is a form of social organization, which emerges out of everyday social life, and because it is only observable during the brief instances of human interaction, it is nearly invisible to outsiders and thus difficult to colonize. It is also a primary means by which Métis people are reclaiming space in their traditional homeland on the Red River. This paper theorizes an alternative tactic to resistance through a decentered form of political organization, grounded in the community and its organic institutions. It proposes that the everyday creation of social and cultural spaces in urban centres is an effective way to build urban indigenous communities with minimal interference or involvement of the State, and that this develops more or less organically without the need for bureaucratic oversight. The paper concludes that the everyday creation of rhizomatic space is a highly effective means of community building and resistance. / Thesis (Master, Sociology) -- Queen's University, 2009-08-20 19:43:50.279

The exhibition “Terrance Houle & Adrian Stimson: Exploring Indigenous Masculinities” showcased the performance art of Terrance Houle (Blood/Ojibway) and Adrian Stimson (Siksika) at the Union Gallery in Kingston, Ontario from March 20th to March 22nd, 2012. Both artists used the occasion to interrogate how Indigenous identities are constructed and perceived. The artists’ interaction with the audience and the space of the gallery itself acted to destabilize lingering colonial beliefs about Indigenous identity. This thesis explores how the Kingston performances investigate the historical construction of Indigenous masculine identities. Through the artists’ own embodiment of historical knowledge (both colonial and Indigenous knowledges) and their interaction with the audience and gallery space, the performances challenged and reimagined colonial perceptions of Indigenous masculine identity as a singular, static form. The performances served to translate alternative knowledges about Indigenous men and models of Indigenous masculinity, a dynamic I analyze in this thesis as a larger set of tactics and effects available to artists decolonizing Indigenous masculinities. / Thesis (Master, Cultural Studies) -- Queen's University, 2012-09-25 21:04:21.008

The lack of Indigenous cultural knowledge and perspectives in the school curriculum has been identified as a significant factor in school failure amongst Indigenous students. This thesis includes a literature review of Indigenous education, as articulated by Indigenous scholars. Issues of identity, self-determination, local control, community, culture and a return to a traditional-holistic model of education are investigated. An analysis of experiential and place-based educational models is taken as these alternative practices have shown success in addressing Indigenous students needs. The fundamental significance story, narrative and the concept of place has in Indigenous culture and knowledge development is explored, as well as the effects colonial influences have had on Indigenous story, voice and sense of place. Using self-study methodologies and the formation of a "narrative identity" through reflexive writings, the author attempts to uncover his motives and reasoning as a non-Indigenous educator and researcher in pursuing research in Indigenous education and to develop principles that understand, are respectful and conducive to Indigenous thought.

A Muskego Inninuwuk methodology provided the foundation to explore experiences of individuals who possess both Indigenous (Cree) and non-Indigenous ancestry in the development of their identities. Natural conversations facilitated sitting with and listening to Cree Elders and engaging with mixed-ancestry Cree individuals about the stories of their identities. The overall goal was to create space for individuals to express impacts of systems, relationships and ways to come to understand their overall wellbeing and connection to ancestors through stories of identity. Elders shared stories of disconnection and intergenerational experiences that caused diversion from the natural progression of Cree identity development as impacts of colonization. They also shared their stories of re-connection and healing. Common experiences mixed-blood Cree participants highlighted: the impact of colonization on their understanding and expression of themselves as individuals and as members of community, the complexity of their experiences of identity, and how wellbeing is connected to healing. Stories shared processes of healing, decolonization and resurgence of Indigenous ways of knowing, being, and doing in reclamation of self.

This practicum project uses a holistic approach for the culturally sensitive design of a housing option for Indigenous post-secondary students. This project addresses the role that interior design can play in creating a supportive work-live environment. The proposed student accommodations will differ from what is offered at the University of Manitoba campus by incorporating design elements that will: reflect Indigenous cultural values; use a holistic approach to space planning; offer flexible space options that supports community ties and relationship building; create designs that speak to the local cultures; and honour the past students of the Canadian residential school system.

The direction of this research is directed by the question ‘How well is co-management working?’ within the context of the arrangements between government agencies and an Indigenous organization. The Girringun Aboriginal Corporation represents the interests of nine Traditional Owner groups and has been involved in working through regional natural resources and protected areas partnerships with government over many years. These partnerships include an Indigenous ranger unit, Australia’s first Traditional Use of Marine Resources Agreement, and the plans for an Indigenous Protected Area, which will be the first over a mainstream multi-tenure area, as well as the first to incorporate both land and sea country. Girringun country is located in Northern Queensland Australia, at the coastal interface of the Wet Tropics and Great Barrier Reef eco regions, which are World Heritage Areas represented by their respective authorities. Other tenures include public freehold lands, State forests and reserves, and National parks.

The community of Aklavik, North West Territories, was known as the “Gateway to the North” throughout the first half of the Twentieth Century. In 1959, the Canadian Federal Government decided to relocate the town to a new location for a variety of economic and environmental reasons. Gwitch’in and Inuvialuit refused to move, thus claiming their current community motto “Never Say Die”. Through a series of interviews and participant observation with Elders in Aklavik and Inuvik, along with consultation of secondary literature and archival sources, this thesis examines ideas of the impact of mission hospitals, notions of health, wellness and community through an analysis of some of the events that transpired during this interesting period of history.

This study examines the ethics of Western research involving Indigenous Peoples. The primary aim is to uncover the discursive strategies that impede Indigenous Peoples' social and political empowerment and the ethical issues revolving around such scholarship. The objective of this thesis is to uncover the assumptions, motivations, and values of Western research and scholarship involving Indigenous Peoples. The research addresses the distinction between assumptions about Indigenous Peoples as evidenced in the research process and the political, historical, and social reality of Indigenous Peoples. These distinctions are fundamental to the objective of negotiating an ethical order in knowledge production and research that impacts cross-cultural relation. The crucial positioning at the confluence of two worldviews enables a negotiation through counter claims as a process of developing an alternate model of knowing that illustrates a different perspective on researching. Critical theory is utilized as a methodology to analyze the existing power structures and social inequalities that play a role in the nature of research involving Indigenous Peoples. This study does this by theoretical and qualitative writing that employs literature resources such as articles, documents, and books written by an increasing number of social critics from various fields and backgrounds. Numerous critical programs within the theory are used to provide avenues of critique and to pursue the development of alternate knowledge through the theory's language of possibility. In this respect, the author's voice is woven into the body of the methodology to introduce elements of primary research and as a bridging process to develop alternate views on knowledge and the research process from the Indigenous Peoples' perspective. This thesis explores the basic principles of Western knowledge production to identify contradictions that would suggest inappropriate foundations for programs of research and discourses concerning Indigenous Peoples. A critical reading of literature highlights the body of critique in regards to the nature of Western research and discourses circumscribing the Western encounter with Indigenous Peoples. The introduction of the Indigenous worldview into the theoretical process illustrates a different and contrasting perspective to the idea of knowledge and its production. The encounter of these contrasting worldviews creates an ethical space, a place between worldviews, where the intentions of each are submitted for negotiation. The conceptual development of the ethical space opens up the possibility for configuring new models of research and knowledge production that is mutually developed through negotiation and respect in crosscultural interaction. The role of Indigenous scholars, along with non-Indigenous allies, will be important in the formation of ethical processes of research that contemplates crossing cultural borders. The Indigenous scholar's position at the confluence of worldviews is crucial in the work required to assert and realign perspectives about Indigenous Peoples and their knowledge. Developing and disseminating Indigenous Peoples' perspectives about society and knowledge is crucial in advancing not only critique, but also in developing new forms of knowledge. The perspective of Indigenous Peoples represents a gaze on the Western world that reflects the nature of its being in moral and ethical terms.Through this thesis work, I have found it is necessary to place critique within a proper and broader context that includes alternate knowledge paradigms. Critical thought with links to Western paradigms and structures cannot properly accommodate the full range of desire to develop new systems of knowledge production. The language of possibility envisioned by the theory offers the avenue to pursue alternative models of knowing in trying to achieve the goal of emancipation. The goal of emancipation for Indigenous Peoples will require the assertion of Indigenous perspectives within a theory of the possible and as a transition to an Indigenous research methodology. Understanding Western social structures and systems, and the role of education in the process of knowledge and cultural transmission, is a vital necessity in coming to terms with research involving Indigenous Peoples. The system of knowledge production and its dissemination in the West has vestiges of influence from a history of colonialism and imperialism. These vestiges of colonialism translate as appropriation and exploitation of Indigenous Peoples' knowledge in the modern context. Current waves of research projects from Western institutions, under global economic auspices, threaten to continue the appropriation and exploitation of Indigenous Peoples' intellectual and cultural property. Confronting these neo-colonial practices requires a broad and protracted process of conscientization about research ethics, cultural imperialism, and the protection of Indigenous Peoples' knowledge. This can be partially achieved through curricula in universities and research institutions. Apart from protecting and enhancing solid and culturally respectful research, any new research involving Indigenous Peoples should immediately cease to allow for a full ethical debate. Only in this way can there be ethics in research involving Indigenous Peoples.

This qualitative research was conducted within Alberta’s Isga Nation, specifically Alexis Nakota Sioux Nation and Paul First Nation in central Alberta, Canada. The Isga are located in a hub of industrial activity such as oil drilling and development, sour gas drilling, coal mining, agriculture, and forestry. Despite the whirlwind of industrial activity surrounding them, the Isga people continue to carry out their traditional harvesting activities in and around Alberta, Canadas’ foothills and Rocky Mountains. The research objective was to better understand environmental impacts and changes in Alberta’s Isga Nation. More specifically, document concerns traditional land use harvesters have about: i) the decline in the health and abundance of medicines and berries; ii) the state of health the waterfowl and other wildlife are in; iii) testimony that industrial activity is causing environmental degradation; iv) the health of our lakes and rivers; and v) and worries about how the continuation of the Isga way of life will be affected in the future. The methods, or Isga ways of knowing provide first hand knowledge that the Isga are forced to seek areas outside their traditional harvesting territory to seek medicines and berries; that the wildlife, particularly moose, are showing abnormalities when they are harvested; that the health of the rivers and lakes is rapidly decreasing; and that the survival of the Isga way of life is being threatened today. Moreover, Isga voices will illuminate that their traditional territory is rapidly decreasing in environmental health and abundance because of oil drilling and development, sour gas drilling, coal mining, agriculture, and forestry.