This research explores Metis identity through the use of a Metis family story. The participants of this Metis family were my father and his two sisters and his two brothers. As children, they lost both their parents at the same time in a car accident. After the death of their parents my participants all encountered the child welfare system, through adoption, orphanage, and foster care. Through adoption, the two youngest participants were separated from their siblings, and any knowledge of their Metis heritage, until they were adults. Individual interviews were conducted with each participant to gather their life stories. Two additional gatherings of the participants were completed in order to share individual and family stories. The second and final gathering was conducted as a talking circle. A culturally congruent qualitative research process was created with the use of stories, ceremonies, and the strengthening of family relationships. Analysis was completed with the use of Aboriginal storytelling guidelines. The themes examined through my familys story include trauma, the child welfare system, and Metis identity. A significant piece of the research process was the creation of a Metis psychological homeland (Richardson, 2004, p. 56), a psychological space of both healing and affirming Aboriginal identity. This dissertation is an example of how research can be completed in a way that does not perpetuate the mistrust between Aboriginal people and researchers, and that works to improve this relationship.

This research explores Metis identity through the use of a Metis family story. The participants of this Metis family were my father and his two sisters and his two brothers. As children, they lost both their parents at the same time in a car accident. After the death of their parents my participants all encountered the child welfare system, through adoption, orphanage, and foster care. Through adoption, the two youngest participants were separated from their siblings, and any knowledge of their Metis heritage, until they were adults. Individual interviews were conducted with each participant to gather their life stories. Two additional gatherings of the participants were completed in order to share individual and family stories. The second and final gathering was conducted as a talking circle. A culturally congruent qualitative research process was created with the use of stories, ceremonies, and the strengthening of family relationships. Analysis was completed with the use of Aboriginal storytelling guidelines. The themes examined through my familys story include trauma, the child welfare system, and Metis identity. A significant piece of the research process was the creation of a Metis psychological homeland (Richardson, 2004, p. 56), a psychological space of both healing and affirming Aboriginal identity. This dissertation is an example of how research can be completed in a way that does not perpetuate the mistrust between Aboriginal people and researchers, and that works to improve this relationship.

The purpose of my study was to describe the lived stories of four Metis women in the form of collective narratives. And, as a Metis woman, I have reflected on the collective narratives as a way of interpreting and making meaning out of our lived stories in order to gain knowledge.<p> The literature which I reviewed as I came to understand the parameters of my study included the stories of Metis women which have been published in literary forms. As well, I reviewed literature pertaining to stories as an expression of human existence, the study of meaning in stories, and stories, meaning and knowledge. <p> The research was conducted using a qualitative research design. The participants and I engaged in conversations, and the stories which emerged formed the content of my data. After I was given approval from my participants to use their lived stories, I created the collective narratives as an expression of how I understand our stories. The stories were presented as three collective narratives: identity, family and soul murder. Then, I reflected on each of the collective narratives as an example of how I make meaning and gain knowledge.<p>The findings from my study suggest that the stories emerged in a collective manner and that I, as a Metis woman, view our stories collectively and not as singular entities. As well, my reflections present a written account of how I make meaning from the collective narratives as a way to gain knowledge. As a cultural insider, I may be presenting a perspective in understanding our lived stories which has not been articulated in the past. The main contribution which this study may provide is an opportunity to begin to understand the loss and the absence of voice of some Metis women.

The purpose of my study was to describe the lived stories of four Metis women in the form of collective narratives. And, as a Metis woman, I have reflected on the collective narratives as a way of interpreting and making meaning out of our lived stories in order to gain knowledge.<p> The literature which I reviewed as I came to understand the parameters of my study included the stories of Metis women which have been published in literary forms. As well, I reviewed literature pertaining to stories as an expression of human existence, the study of meaning in stories, and stories, meaning and knowledge. <p> The research was conducted using a qualitative research design. The participants and I engaged in conversations, and the stories which emerged formed the content of my data. After I was given approval from my participants to use their lived stories, I created the collective narratives as an expression of how I understand our stories. The stories were presented as three collective narratives: identity, family and soul murder. Then, I reflected on each of the collective narratives as an example of how I make meaning and gain knowledge.<p>The findings from my study suggest that the stories emerged in a collective manner and that I, as a Metis woman, view our stories collectively and not as singular entities. As well, my reflections present a written account of how I make meaning from the collective narratives as a way to gain knowledge. As a cultural insider, I may be presenting a perspective in understanding our lived stories which has not been articulated in the past. The main contribution which this study may provide is an opportunity to begin to understand the loss and the absence of voice of some Metis women.

Tobacco has a long-standing history within Aboriginal culture, with many Aboriginal people believing that tobacco is sacred. For First Nations people, tobacco is deeply connected with ceremonial, spiritual and cultural aspects of First Nations beliefs, and holds a historical place as a traditional substance for First Nations people. At the same time tobacco misuse among other Aboriginal groups, including the Metis, is significantly higher than in the general population. While it is recognized that the relationship First Nations peoples have with tobacco is sacred, it is unknown whether Metis people share this cultural perspective of tobacco and whether this perspective may influence misuse. Accordingly, an interpretive descriptive was conducted to provide insight into the meaning of tobacco and tobacco control from the unique perspective of Metis people living in Manitoba. Through the use of a framework for Aboriginal-guided decolonizing research that is in keeping with oral tradition, this study explored the perspectives of seven Metis adults living in Winnipeg, Manitoba, Canada, to examine the role that tobacco has in the lives of Metis peoples. Ages of participants ranged from 35 to 62 years. Two of the participants were male and five were female. Annual incomes ranged from $20,000.00 to $40,000.00 for five of the participants to $40,000.00 to $60,000.00 for two of the participants. Six of the participants currently misuse tobacco, and all except one of the participants also use tobacco for traditional purposes. Qualitative content analysis was used to analyze the data. Eight themes ultimately emerged from the data and have been identified as: (1) between two worlds; (2) memories in smoke; (3) first times; (4) to quit or not to quit; (5) where are we now?; (6) the role of tobacco in the lives of Metis peoples; (7) sacred ground: using tobacco traditionally; and (8) who is in control?: feelings about tobacco control policy in Canada. These findings provide some insight into the beliefs and values that Metis people may have towards tobacco use and misuse, and the role that tobacco plays in the lives of these Metis participants. Based on the findings presented, recommendations for future research, nursing practice, and policy and programming development are made.

The purpose of my study was to describe the lived stories of four Metis women in the form of collective narratives. And, as a Metis woman, I have reflected on the collective narratives as a way of interpreting and making meaning out of our lived stories in order to gain knowledge. The literature which I reviewed as I came to understand the parameters of my study included the stories of Metis women which have been published in literary forms. As well, I reviewed literature pertaining to stories as an expression of human existence, the study of meaning in stories, and stories, meaning and knowledge. The research was conducted using a qualitative research design. The participants and I engaged in conversations, and the stories which emerged formed the content of my data. After I was given approval from my participants to use their lived stories, I created the collective narratives as an expression of how I understand our stories. The stories were presented as three collective narratives: identity, family and soul murder. Then, I reflected on each of the collective narratives as an example of how I make meaning and gain knowledge.The findings from my study suggest that the stories emerged in a collective manner and that I, as a Metis woman, view our stories collectively and not as singular entities. As well, my reflections present a written account of how I make meaning from the collective narratives as a way to gain knowledge. As a cultural insider, I may be presenting a perspective in understanding our lived stories which has not been articulated in the past. The main contribution which this study may provide is an opportunity to begin to understand the loss and the absence of voice of some Metis women.

Tobacco has a long-standing history within Aboriginal culture, with many Aboriginal people believing that tobacco is sacred. For First Nations people, tobacco is deeply connected with ceremonial, spiritual and cultural aspects of First Nations beliefs, and holds a historical place as a traditional substance for First Nations people. At the same time tobacco misuse among other Aboriginal groups, including the Metis, is significantly higher than in the general population. While it is recognized that the relationship First Nations peoples have with tobacco is sacred, it is unknown whether Metis people share this cultural perspective of tobacco and whether this perspective may influence misuse. Accordingly, an interpretive descriptive was conducted to provide insight into the meaning of tobacco and tobacco control from the unique perspective of Metis people living in Manitoba. Through the use of a framework for Aboriginal-guided decolonizing research that is in keeping with oral tradition, this study explored the perspectives of seven Metis adults living in Winnipeg, Manitoba, Canada, to examine the role that tobacco has in the lives of Metis peoples. Ages of participants ranged from 35 to 62 years. Two of the participants were male and five were female. Annual incomes ranged from $20,000.00 to $40,000.00 for five of the participants to $40,000.00 to $60,000.00 for two of the participants. Six of the participants currently misuse tobacco, and all except one of the participants also use tobacco for traditional purposes. Qualitative content analysis was used to analyze the data. Eight themes ultimately emerged from the data and have been identified as: (1) between two worlds; (2) memories in smoke; (3) first times; (4) to quit or not to quit; (5) where are we now?; (6) the role of tobacco in the lives of Metis peoples; (7) sacred ground: using tobacco traditionally; and (8) who is in control?: feelings about tobacco control policy in Canada. These findings provide some insight into the beliefs and values that Metis people may have towards tobacco use and misuse, and the role that tobacco plays in the lives of these Metis participants. Based on the findings presented, recommendations for future research, nursing practice, and policy and programming development are made.

This thesis is a study of Métis teacher practice. Teacher practice evolves from experiences that teachers had as students. In a hegemonic educational system, certain practices are more valued than others. Minority teachers have been schooled in this same hegemony. The struggle for many minority teachers is to fully integrate their cultural identity into their teaching practice. They need to resist the established dominant norms and the pressure to conform in their classrooms. There are very few supports for teachers who challenge the status-quo. Four Métis teachers were the participants in the study along with the researcher who became a co-participant. The study investigated how the participants viewed the role of Métis culture in their professional and personal lives. Using a voice as a Métis woman and teacher, the researcher used narrative to analyze and reflect on the data. It was found that the participants cultural identity influenced their teaching practice. The standards that guided their classroom choices and behaviours have been shaped by their own experiences. The participants realized that it was their task to teach for social change and support their minority students in learning how to function in an oppressive society. The participants taught for social justice through critical pedagogy and their choice of teaching methodologies. They taught their students how to question power, privilege, inequality, knowledge and ideas. Using the teaching methodologies of storytelling and dialogue allowed these teacher participants to honour themselves and the uniqueness of each student. They created an environment that respected diversity and affirmed their students identities. In this thesis the researcher provided a voice of Métis that is distinct, yet can be viewed alongside other Aboriginal cultures. It is believed that this study can assist other teachers in analyzing their own practice as well as demonstrate how teaching for social justice benefits all students.

Abstract This thesis explores Henri Tajfel’s Social Identity Theory (1981) with a specific focus on the process of self-categorization. Tajfel’s theory provides the theoretical framework to understand the social category of Métis as a social group. Eight self-identified Métis adults were interviewed individually utilizing a semi-structured interview to explore their Métis self-identification and operationalize the conceptual framework. The three main research questions used to develop the conceptual framework are: 1) what are Métis characteristics?, 2) Do self-identified Métis adults evaluate the Métis group to which they identify as positive, negative or both?, 3) Do self-identified Métis adults feel like they fit in or belong to the Métis group? Both open ended and closed ended questions were used to explore Métis adults’ perspectives related to their social self-categorization. Data were analyzed; conclusions were drawn and verified utilizing the recommendations of Miles and Huberman (1994). Findings were theoretically interpreted utilizing the social identity perspective. The study’s results support the use of Tajfel’s theoretical conception of a group as a conceptual framework in understanding the experience and perspective of the Métis participants in this study. / May 2009

This thesis is a study of Métis teacher practice. Teacher practice evolves from experiences that teachers had as students. In a hegemonic educational system, certain practices are more valued than others. Minority teachers have been schooled in this same hegemony. The struggle for many minority teachers is to fully integrate their cultural identity into their teaching practice. They need to resist the established dominant norms and the pressure to conform in their classrooms. There are very few supports for teachers who challenge the status-quo. Four Métis teachers were the participants in the study along with the researcher who became a co-participant. The study investigated how the participants viewed the role of Métis culture in their professional and personal lives. Using a voice as a Métis woman and teacher, the researcher used narrative to analyze and reflect on the data. It was found that the participants cultural identity influenced their teaching practice. The standards that guided their classroom choices and behaviours have been shaped by their own experiences. The participants realized that it was their task to teach for social change and support their minority students in learning how to function in an oppressive society. The participants taught for social justice through critical pedagogy and their choice of teaching methodologies. They taught their students how to question power, privilege, inequality, knowledge and ideas. Using the teaching methodologies of storytelling and dialogue allowed these teacher participants to honour themselves and the uniqueness of each student. They created an environment that respected diversity and affirmed their students identities. In this thesis the researcher provided a voice of Métis that is distinct, yet can be viewed alongside other Aboriginal cultures. It is believed that this study can assist other teachers in analyzing their own practice as well as demonstrate how teaching for social justice benefits all students.