This thesis contains two stand-alone articles for which the overall purpose is to learn from the experiences of a non-Indigenous SFD program designed for Indigenous youth, by exploring how the program has dealt with questions of Indigenous knowledge, culture, and worldviews. By looking at how the program officers and managers articulate their experiences and challenges within the different phases of designing, managing and implementing the SFD program, this study examines questions of decolonization, Indigenization, and resurgence. The first article utilizes an Indigenous resurgence lens to explore the challenges of running the Promoting Life Skills in Aboriginal Youth (PLAY) program through the reflective discourses of middle-upper level management staff members. The main objectives of the first article are to 1) explore the perception of the PLAY staff on challenges experienced within program design and development generally, 2) analyze those challenges in light of critical research on SFD, and 3) inform program development with Indigenous youth. In the second article, I examine the experiences and perceptions of the staff and in dealing more specifically with the question of culture and Indigenous knowledge and Indigenization. This article highlights the experiences that occurred during a two-year period of Indigenous leadership, two years after the piloting of the program. The objectives of this article are to 1) consider and examine the place of culture within SFD for Indigenous youth 2) highlight and learn from Indigenous leadership experience in a Western-based program 3) inform program development.

This thesis is based on fieldwork undertaken in a multi-ethnic indigenous organisation, the Native Federation of Madre de Dios and tributaries (FENAMAD), in the Amazonian region of Madre de Dios in Peru. I explore the question “what is a good leader?” and offer a contribution to the literature on indigenous movements by focusing on the significant role that indigenous communities play in the development of leaders. Alterity is at the heart of the Federation as the leaders, who are elected to represent the communities, have to deal with various “others” on a daily basis, both indigenous and non-indigenous. The main focus is on how alterity is managed and made productive by the leaders. By analysing the instrumental use of the term hermano (brother) in indigenous politics I try to understand the way in which the “outside” is constantly defined and redefined in an attempt to produce a stable “inside” space in which indigenous politics can take place. I look at how the native communities affiliated to the organisation actively work towards establishing leaders who fulfil certain roles and expectations, which may at times be different to those promoted by the state. My ethnography shows that communities expect good leaders to be consecuente (consistent, trustworthy). I look at the process of “becoming a leader” and how the experience of these new leaders is understood as both performative and authentic, as an expression and outward display of their values and identity. By problematising authenticity, I explore how leaders not only tap into indigenous discourses, as performance of an identity for Western audiences, but use strategic markers (such as indigenous dress) and discourse to establish themselves as legitimate representatives in their own communities, as the base from which they draw power. Llegando bien a la comunidad (doing right by your community) is seen to be a motivating factor in a leader’s actions and choices, and this highlights the importance given by leaders to being seen in a good light by their home communities. In analysing the importance of presencia en las comunidades (presence in the communities), I show how this helps to embed leaders in community life, both during their time as leaders and afterwards. I also relate the leadership role to its function in “producing people”, as empowered and able to act. The role of the Federation in the production of knowledge is explored to uncover the links between power and knowledge, whereby knowledge becomes significant for constituting power in leaders and communities. An analysis of the language used during important events such as the triannual congress offers insight into how both leaders and communities are producing each other. It is through language that leaders work to produce a trustworthy, reliable social body, necessary for the continuance of the Federation and for furthering its aims of indigenous autonomy and self-determination.

Submitted by Cláudia Bueno (claudiamoura18@gmail.com) on 2016-01-20T14:29:17Z No. of bitstreams: 2 Dissertação - Erica Morais Ribeiro Neves - 2015.pdf: 9069726 bytes, checksum: 76b8c075b359f51b1c12eede044cca04 (MD5) license_rdf: 23148 bytes, checksum: 9da0b6dfac957114c6a7714714b86306 (MD5) / Approved for entry into archive by Luciana Ferreira (lucgeral@gmail.com) on 2016-01-21T07:27:12Z (GMT) No. of bitstreams: 2 Dissertação - Erica Morais Ribeiro Neves - 2015.pdf: 9069726 bytes, checksum: 76b8c075b359f51b1c12eede044cca04 (MD5) license_rdf: 23148 bytes, checksum: 9da0b6dfac957114c6a7714714b86306 (MD5) / Made available in DSpace on 2016-01-21T07:27:12Z (GMT). No. of bitstreams: 2 Dissertação - Erica Morais Ribeiro Neves - 2015.pdf: 9069726 bytes, checksum: 76b8c075b359f51b1c12eede044cca04 (MD5) license_rdf: 23148 bytes, checksum: 9da0b6dfac957114c6a7714714b86306 (MD5) Previous issue date: 2015-09-22 / After the popularization of Internet any connected citizen can disseminate news and introduce new topics of debate in the public sphere. We use here the concept of public sphere described by Habermas (1984) as the space that allowed the emergence of public debate, consolidator of modern democracy. Given this context, the research aims to reflect on the possibilities of connected citizens to take ownership of the new medias and take for themselves the place of enunciation, understood as part of a process of construction of their own citizenship. To conduct such a reflection, at first we tell the story of the people Guarani-Kaiowá. Then, we analyze the evolution of the concept of citizenship to emphasize the pressing need to consolidate these rights for marginalized people, as is the case of Brazilian Indians. We also make considerations about the conceptions of the Information Age through the development of orality to writing until the emergence of cyberspace. Finally, we try to understand what motivates citizens historically marginalized by traditional media to engage in the fight for the right to represent themselves in the cyberspace. The first answers we achieve show that in addition to the search for self-representation, the people Guarani-Kaiowá use the cyberspace as a strategic quest for visibility as their search for assistance and demarcation of land requires communications intermediation. This perception culminates in the conclusion that the use of cyberspace can be considered as an exercise of the citizenship by the people Guarani-Kaiowá. / Com a popularização da Internet qualquer cidadão conectado pode divulgar notícias e inserir novos temas de debate na esfera pública. Toma-se aqui o conceito de esfera pública descrito por Habermas (1984) como o espaço que propiciou o surgimento do debate público, consolidador da democracia moderna. Diante deste contexto, a pesquisa reflete sobre as possibilidades dadas aos cidadãos conectados de apropriarem-se das novas mídias e tomarem para si o lugar da enunciação, entendido como parte de um processo de construção da própria cidadania. Para conduzir tal reflexão, em um primeiro momento conta-se brevemente a história de luta do povo Guarani-Kaiowá. Depois, tecem considerações acerca da evolução do conceito de cidadania ao ressaltar-se a necessidade premente de consolidação desses direitos aos povos marginalizados, como é o caso dos indígenas brasileiros. Em seguida, se analisam as concepções acerca da Sociedade da Informação passando pela oralidade ao desenvolvimento da escrita até o surgimento do ciberespaço. Por fim, busca-se compreender o que motiva cidadãos historicamente marginalizados pelos meios de comunicação tradicionais, como os indígenas Guaranis-Kaiowás, a se engajarem na luta pelo direito de se representarem no ciberespaço. Atesta-se que para além da busca pela auto-representação o protagonismo Guarani-Kaiowá no ciberespaço se constitui como uma busca estratégica pela visibilidade já que a luta desses povos por direitos à assistência e à demarcação de terras passa pela intermediação comunicativa. Tal percepção culmina na conclusão de que a utilização do ciberespaço pode ser considerada como um exercício de cidadania por parte desses indígenas.

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

This thesis examines the practices of Indigeneity, acts of Indigenous social and cultural traditions stemming from Teetł’it Gwich’in land-based culture in the Northwest Territories. By emphasizing Teetł’it Gwich’in philosophy, this project illustrates how Teetł’it Gwich’in practices of Indigeneity are rooted in their social, physical, and cultural relationship with the land, which are central to Gwich’in self-determination. This thesis demonstrates traditional Teetł’it Gwich’in self-governance practices are driven by cultural and social norms rooted in traditional knowledge, as well as contemporary Gwich’in-Canada relations. Utilizing knowledge collected from Teetł’it Gwich’in elders, these first-hand accounts show the connection between Canada and the Teetł’it Gwich’in through state policies that impede Teetł’it Gwich’in self-determination. By examining these challenges to their cultural practices, Teetł’it Gwich’in worldviews rooted in land-based practices is considered the basis for Gwich’in self-determination rooted in the physical and cultural landscape of Gwich’in lands. / Graduate / 0615 / 0740

abstract: A disconnect exists between the perception of Indigenous women as non-leaders who lack legitimate power, and their persistent actions and beliefs that show an inherent ability to lead families, communities and cultures. Relevant literature on Indigenous women leadership has focused on displacement of women’s power and authority as a consequence of patriarchy and contextualizes the issue within deficit narratives of victimology. These accounts fail to celebrate the survivance of Indigenous women as inherent leaders charged with cultural continuance. Nonetheless, Indigenous women have persisted as leaders within advocacy, indicating a continuance of their inherent tendencies to lead their nations. “Matriarchs in the Making: Investigating the Transmission of Indigenous Resistance Through Indigenous Women’s Leadership in Activism” explores how Indigenous women demonstrate power and leadership via activism to transmit attitudes, actions, and beliefs about Indigenous resistance to Indigenous youth in the United States. A case study of Suzan Shown Harjo, a preeminent advocate for Indian rights will illustrate how Indigenous women engage in leadership within the realms of activism and advocacy. Key tenets of Indigenous feminist theory are used to deconstruct gender binaries that are present in modern tribal leadership and in social movements like the Red Power movement. Storytelling and testimony help to frame how Indigenous women activists like Harjo define and understand their roles as leaders, and how their beliefs about leadership have changed over time and movements. The study concludes with ways that Indigenous women use ancestral knowledge to envision healthy and sustainable futures for their nations. A process of “envisioning” provides guidance for future resistance via activism as guided by Indigenous women leaders. These visions will ultimately give scholars insight in how to best align their research within Indigenous feminist theory, Indigenous futurity, and women’s leadership and activism outside of academia. / Dissertation/Thesis / Masters Thesis American Indian Studies 2020

El presente artículo propone una reflexión etnopolítica sobre el conceptode ‘organización indígena’. El Consejo Aguaruna Huambisa (CAH) fue la primera organización indígena awajún y wampis que, apartir de fines de la década de 1970, se impuso como representantede casi la totalidad de las cuencas de los cincos ríos que constituy en el territorio awajún y wampis, en el distrito de Condorcanqui (región Amazonas). El interés del presente estudio será profundizar cómo esta primera etapa de construcción de las organizaciones indígenas se caracteriza por la definición de una nueva forma deliderazgo: la nueva generación de dirigentes indígenas demuestra grandes capacidades para negociar los conceptos básicos propios de su visión ancestral con las enseñanzas recién aprendidas graciasa su interrelación con el mundo exterior, logrando así un puente entre las expectativas de las comunidades nativas con las exigencias impuestas por las instituciones peruanas. / The present article proposes an ethno-political analisis of the conceptof indigenous organization. The Huambisa Aguaruna Council(HAC) was the first Awajun and Wambis indigenous organization,which at the end of the seventies achieved to be the representant of almost all of the rivers in the Condorcanqui district (Amazonas region). This study seeks to understand how this first phase of construction of indigenous organization was characterized by the definition of a new form of leadership, in which a new generation of indigenous leaders showed great ability in negotiating concepts of ancestral life with new abilities and ideas learned through the interaction with the outside world. As such this new generation could be a bridge in between the expectations of the native communities and the imposed demands by Peruvian institutions.

No description available.

Duwamish people are “the People of the Inside,” “the Salmon People”—Coast Salish people who occupied a large territory inside the Olympic Mountains and the Cascade range. Ninety Longhouses were situated where Seattle and several neighbouring cities now stand. Today, over six hundred Duwamish are urban Indigenous people without legal recognition as an American Indian tribe, still battling for rights promised by the Point Elliott Treaty of 1855. Portrayals of Duwamish history since the time of colonization are often incomplete or incorrect. A tribe member myself, I set out to record and present family stories concerning the period 1850 to the present from participants from six Duwamish families. I gathered histories told in the words of the people whose family experiences they are. It is history from a Duwamish perspective, in Duwamish voices. Collected family stories are recorded in the appendices to my dissertation. In my ethnographic study, I inquire as to what strengths have carried Duwamish people through their experiences since colonization. The stories reveal beliefs and practices which have supported the Duwamish people, and hopes for the future. Data was gathered using multiple methods, including fieldwork—visiting a master weaver; attending tribal meetings; and visiting historic sites—reading existing documents by Duwamish authors and by settlers, and interviewing, including looking at photos to elicit information. Five themes emerged from the data: Finding a True History; What Made Them Strong; Intermarriage; Working for the People; and Working with the Youth. These themes together constitute what I term the Indigenous Star of Resilience (see Figure One in Chapter Six). For me, this study has truly been swit ulis uyayus—“work that the Creator has wrapped around me” (Vi Hilbert, quoted in Yoder, 2004); work that is a gift. / Graduate / 0727 / 0452 / 0740 / juliemorgana@yahoo.ca

This study considered indigenisation to involve a process of making the local people `feel at home' in their Church. The ministry of early catechists such as Bernard Mizeki and Frank Ziqubu was crucial in showing the fact that the Anglican Church was not necessarily a church for Europeans only, but for the indigenous people as well. After this first generation of catechists there were numerous indigenous catechists who also ministered in the Diocese of Mashonaland by way of preparing people for the different sacraments found in the Anglican Church. On the other hand the training of the indigenous people for the ordained ministry was also another significant step in the process of indigenisation in the Diocese of Mashonaland. In this regard theological institutions such as St Augustine's Seminary in Penhalonga Manicaland, St Peter's Seminary Rossettenville in Johannesburg and St John's Seminary in Lusaka provided the much needed training. This study also revealed that although the Diocese of Mashonaland had an indigenous person at its helm in 1981, it remained European in several facets of its life. Although translations as a form of indigenisation started from the beginning of the Diocese of Mashonaland and continued right up to 1981, it seems it actually crippled the local indigenous peoples' innovativeness and ingenuity. In addition indigenous musical instruments also took sometime before they could be accepted in divine worship. On the other hand local art and décor as well as local architectural expressions took time to be incorporated into the Diocese of Mashonaland. However few early European missionaries such as Arthur Shirley Cripps and Edgar Lloyd tried to implement local architecture and décor in their churches in Daramombe and Rusape respectively. This study has also established that although the Anglican Diocese of Mashonaland got indigenous leadership by 1981, its liturgy, theology as well as its Acts and Canons remained European. / Christian Spirituality, Church History and Missiology / D. Div. (Church History)