My dissertation proposes a comprehensive study of the politics of representing the Amazonian territory in literature and culture. Using the context of the Amazonian rubber boom (1879-1912) and its aftermaths in Peru and Brazil, my research evaluates how the Amazon Basin became the focus of political and sentimental debates, triggering discussions to rethink national identity, ethnicity, sovereignty, and modernity at the turn of the twentieth century. Traditionally portrayed as an exotic, primeval land, geographically isolated, and with endless natural resources waiting exploitation by a higher civilizing order, its presence continually frustrated colonizers and investigators who failed to reduce it to a set of manageable meanings. Despite the many books written about the region since its encounter in the sixteenth century to nowadays, the Amazon resists demands to be modern and construed by an imported Western rational. Like the Pampa in Argentina and the Backlands in Brazil, Brazil and Peru's Amazon is a tropical body that calls institutional authority into question. / Romance Languages and Literatures

I examine Ontario history textbooks to demonstrate how the portrayal of the white settler fantasy of Canada being peacefully colonized and settled is enforced through the temporality and geography of the Canadian settler state, leading to the erasure of connections between indigenous and black communities in the development of the settler state. The temporality of the settler state is enforced through the Indian Act and the Multiculturalism Act, which work together to deny shared time between indigenous peoples, black peoples, and settlers. Settlers are positioned as inhabiting the here and now as reflected in the temporality of the modern settler state, while indigenous peoples are consigned to a status of primitivity, and black peoples are positioned as hailing from a primitive place, yet recently arriving in Canada. The temporality of the Indian Act is represented geographically through the reserve system, which works within the Indian Act to replace indigenous sovereignty and nationhood with Indian Bands, while the temporality of the Multiculturalism Act is represented geographically through the image of Canada as a cultural mosaic, which enforces the divide-and-conquer strategies of the settler state. If indigenous peoples and black peoples are always positioned as temporally and spatially distant, then it follows that their histories developed discretely. However, through analyzing how, what Patrick Wolfe terms, a “logic of elimination” (105) is deployed within the Canadian settler state, it become clear that settler colonialism and transatlantic slavery have always been engaged in an intimate and mutually reinforcing relationship in Canada. By moving beyond the temporality and geography of the settler state, not only does it becomes clear that the connections between indigenous and black peoples are actually foundational to the Canadian settler state’s current formation, but space is also created to develop alliances between indigenous and black peoples. Developing alliances is integral to imagining a reconfiguration of the current settler state that moves beyond divide-and-conquer politics, and towards a more just way of organizing societies that takes seriously the flesh-and-blood of all individual subjects and the human species as whole (Wynter 47). / Thesis (Master, Gender Studies) -- Queen's University, 2011-08-12 15:55:33.498

This thesis probes the ways in which land-based and bodily violence inform contemporary North American Indigenous poetry. Since the “Oka Crisis” of 1990, English-speaking North American Indigenous writers have produced a substantial body of poetry that has significant implications in forwarding national sovereignty struggles. Gender violence enabled settler colonial land appropriation; resource exploitation also harmed Indigenous bodies. This project considers the ways in which Indigenous authors with diverse geographic, cultural and embodied experiences employ common strategies toward using poetry as an emancipatory tool. A poem is both whole, and a fragment of a larger body of work; engaging with the works of individual poets, and multi-authored anthologies allows for varied readings of the same poems and their engagements with the project’s key themes of homeland and embodiment. This paper is informed by the reading of many Indigenous theorists and poets, and aligns with an Indigenous-feminist critique that suggests that nationalist sovereignty struggles are meaningless as long as bodily violence against Indigenous women and Two-Spirit people is still prevalent. As such, contemporary struggles for reclaiming Indigenous lands must also be struggles toward a sovereign erotic, sovereignty over one’s sexuality and gender identity. / Thesis (Master, Gender Studies) -- Queen's University, 2012-09-12 03:07:52.957

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

Suicidal behaviour is a major public health issue globally. The incidence of suicide and attempted suicide internationally is excessive, particularly among indigenous populations. The Māori (indigenous people of New Zealand) suicide and attempted suicide rates have exceeded the non-Māori rates in New Zealand. In an attempt to address the high incidence of Māori suicidal behaviour an epidemiological case control study was initiated. Method: 250 consecutive cases of Māori who attempted suicide who were admitted to one of the three Auckland public hospitals were compared to 250 random, Māori community-based controls (found through door knocking). Participants were compared on a variety of measures including the General Health Questionnaire-28 (GHQ-28), Hospital Anxiety and Depression Scale (HADS), CAGE Alcohol Screening Test; Composite International Diagnostic Interview (CIDI-suicidality), Beck's Scale of Suicide Intent (SIS); and cultural identity validated questionnaires. Results: Response rates were high for both cases (85.6%) and controls (81.2%). The multivariate analysis revealed that poor general health status was the key risk factor associated with attempted suicide among Māori. Once the health indicator is taken out of the analysis, cultural identity, marijuana utilisation and interpersonal abuse are the next major risk factors in attempted suicide among Māori. Conclusion: Suffering from poor general health can increase attempted suicide among Māori. Having a notional identity and not being connected to Māoritanga (those things Māori; Māori culture) is associated with the risk of suicidal behaviour.

This thesis explores the dynamics of intersubjectivity and relationality in a corpus of contemporary literature by twelve Indigenous women writers in order to trace modes of subject-formation and communication along four main axes: violence, care, language, and memory. Each chapter establishes a comparative discussion across the Tasman Sea between Indigenous texts and world theory, the local and the global, self and community. The texts range from 1984 to 2011 to cover a period of growth in publishing and international recognition of Indigenous writing. Chapter 1 examines instances of colonial oppression in the primary corpus and links them with manifestations of violence on institutional, familial, epistemic, and literary levels in Aboriginal authors Melissa Lucashenko and Tara June Winch’s debut novels Steam Pigs (1997) and Swallow the Air (2006). They address the cycle of violence and the archetypal motif of return to bring to light the life of urban Aboriginal women whose ancestral land has been lost and whose home is the western, modern Australian city. Maori short story writer Alice Tawhai’s collections Festival of Miracles (2005), Luminous (2007), and Dark Jelly (2011), on the other hand, deny the characters and reader closure, and establish an atmosphere characterised by a lack of hope and the absence of any political or personal will to effect change. Chapter 2 explores caring relationships between characters displaying symptoms that may be ascribed to various forms of intellectual and mental disability, and the relatives who look after them. I situate the texts within a postcolonial disability framework and address the figure of the informal carer in relation to her “caree.” Patricia Grace’s short story “Eben,” from her collection Small Holes in the Silence (2006), tells the life of a man with physical and intellectual disability from birth (the eponymous Eben) and his relationship with his adoptive mother Pani. The main character of Lisa Cherrington’s novel The People-Faces (2004) is a young Maori woman called Nikki whose brother Joshua is in and out of psychiatric facilities. Finally, the central characters of Vivienne Cleven’s novel Her Sister’s Eye (2002) display a wide range of congenital and acquired cognitive impairments, allowing the author to explore how the compounded trauma of racism and sexism participates in (and is influenced by) mental disability. Chapter 3 examines the materiality and corporeality of language to reveal its role in the formation of (inter)subjectivity. I argue that the use of language in Aboriginal and Maori women’s writing is anchored in the racialised, sexualised bodies of Indigenous women, as well as the locale of their ancestral land. The relationship between language, body, and country in Keri Hulme’s the bone people (1984) and Alexis Wright’s Carpentaria (2006) are analysed in relation to orality, gesture, and mapping in order to reveal their role in the formation of Indigenous selfhood. Chapter 4 explores how the reflexive practice of life-writing (including fictional auto/biography) participates in the decolonisation of the Indigenous self and community, as well as the process of individual survival and cultural survivance, through the selective remembering and forgetting of traumatic histories. Sally Morgan’s Aboriginal life-writing narrative My Place (1987), Terri Janke’s Torres Strait Islander novel Butterfly Song (2005), as well as Paula Morris and Kelly Ana Morey’s Maori texts Rangatira (2011) and Bloom (2003) address these issues in various forms. Through the interactions between memory and memoirs, I bring to light the literary processes of decolonisation of the writing/written self in the settler countries of Australia and Aotearoa/New Zealand. This study intends to raise the profile of the authors mentioned above and to encourage the public and scholarly community to pay attention and respect to Indigenous women’s writing. One of the ambitions of this thesis is also to expose the limits and correct the shortcomings of western, postcolonial, and gender theory in relation to Indigenous women writers and the Fourth World.

The purpose of this study was to locate public, federal, and parochial schools in the United States that have an enrollment of twenty-five or more Indian students. This will help determine the possibilities of establishing LDS Indian seminaries as Church membership increases among the Indians.Answers to the following questions were sought:1. Where are the federal boarding schools, day schools and dormitories located?2. Where are public schools located that have an Indian enrollment of twenty-five or more?3.Do parochial schools indicate where Indian populations are concentrated?4. What is the total 1963-64 Indian enrollment in public, federal, and parochial schools?6. What is the 1963-64 LDS Indian enrollment in public and federal schools?

In <i>Resurrection Flowers and Indigenous Ecological Knowledge </i>Kaden C. Milliren seeks to evaluate and analyze differences in perspectives and perceptions of the environment between Western and Indigenous worldviews and, consequentially, the different attitudes and ways-ofbeing with the world that emerge as a result. In so doing, Milliren discusses the sacredness of local landscape for Indigenous peoples and the role its spiritually-significant elements impact an entire cosmology. These important elements of sacred local ecologies are socially, materially, and symbolically rhetorical, ascribing meaning onto all elements of worldview from faith to ceremony, oratory to cultural tradition, physical sustenance to ancestral connection. In feedback and feedforward loops, these aspects of cosmology continue to ascribe meaning onto one another, affecting and being affected by each other, continually weaving together meaning and, therefore, rhetorical mattering.<div><br></div><div>In this case study Milliren discusses the sacredness of the landscape of Southcentral Washington State, the land of the Yakama Nation, an affiliation of 14 bands and tribes indigenous to the area. Central to the physical ecology, as well as the ecology of life for the Indigenous population, is the salmon, a food source significant to all areas of Yakama life and central to Yakama spirituality, oral tradition, ceremony, and nourishment. Tracing the impact of colonial capitalism beginning in the 19th century, Milliren discusses diminished salmon populations and its impact on the local landscape as well as the Yakama way of life. Additionally, he discusses the Yakama Nation’s response to colonial violence through acts of culturally-situated events aimed at maintaining Yakama tradition and improving its peoples’ cultural and physical health. Coining the term<i> resurrection flowers </i>Milliren analyzes the ways the government has utilized the salmon for monetary gain at the expense of Indigenous populations, and how Indigenous activists have fought to preserve the salmon population and resurrect cultural tradition through revitalized acts of decolonial cultural practices.<br></div>

Chronic diseases impose heavy burdens on the United States health care system, particularly among some ethnic/racial groups such as American Indian and Alaska Natives who experience higher incidence of these diseases than non-Native population. In an effort to improve the health status of its patients, the Ukudigaunal Wellness Center (UWC) partnered with the Improving Patient Care (IPC) Collaborative to implement changes designed to improve chronic disease care for Native Alaskans through intensive monitoring of screening for chronic disease and selected chronic disease outcomes. For this program evaluation, the units of analysis were the changes in health service delivery and the resulting patient clinical outcomes. The data source was the Registration and Patient Management System (RPMS), repository for the data collected over the 14 months of the collaborative. The findings showed that the process measures that met IPC goals were due to improvements in service delivery by UWC. Goals for other services, such as diagnostic screenings, were not met because these clinical components had to be coordinated with facilities outside UWC. Outcome measures for BP and HgbA1c control were not met as these depended on the patients' abilities to self-manage the required procedures. The implications for social change included: (a) Positive outcome in managing chronic diseases is possible by combining chronic care models with Deming's model for improvement; (b) Increased patient awareness of chronic conditions and their long term consequences tended to support more responsible and successful patient self-management; (c) Use of external medical resources should be considered when patient privacy and confidentiality are concerns.

This thesis includes a proposed program that is designed to provide alternatives for Indian youth, allow for the creation of a residential treatment facility for the diagnosis, placement, and treatment of Indian juvenile delinquents, establish reporting and operating procedures with various courts, and help reduce the delinquent behavior of the resident youth.