Purpose – To examine if there is any difference regarding performance between the two frameworks Ionic and React Native to ease decisions which one to use when developing mobile applications. Method – A comparative study with hypothesis based on earlier studies are tested with different experiments. Findings – Ionic is performing faster in the majority of the experiments, but at the same time its CPU and memory usage is higher. The results also show that React Native is struggling with larger data-sets. Implications – The study is contributing to a wider knowledge about cross-platform frameworks performance, and therefore facilitates the choice on which framework is more preferable to use. Limitations – The study only includes Ionic and React Native, and no conclusions can therefore be applied to any other cross-platform frameworks. The results are not generalizable to cross- platform native vs cross-platform hybrid, or Android vs IOS / Syfte – Studiens syfte var att undersöka om det är någon skillnad prestandamässigt mellan ramverken Ionic och React Native för att utveckla ett beslutsunderlag och underlätta val av ramverk vid utveckling av applikationer. Metod – En jämförande studie som införskaffat en teoretisk bakgrund genom en litteraturstudie, och sedan framställt hypoteser som testats genom olika experiment. Resultat – Studiens resultat visade att Ionic presterade snabbare än React Native i majoriteten av experimenten, samtidigt som CPU och minnesanvändningen var högre. Resultaten beror antagligen på hur ramverken använder sig av olika tekniker som bland annat DOM och virtuell DOM för att rendera saker på skärmen. Resultaten visar också att React Native har stora problem att rendera större datamängder då applikationen låser sig fram till dess att den lyckats rendera allt. Implikationer – Studien bidrar till att bredda kunskapsbasen och underlätta vid val mellan olika ramverk för utveckling av cross-platform applikationer. Begränsningar – Studien avhandlar bara React Native och Ionic som ramverk, inga slutsatser kan dras för skillnader mellan cross-platform native och cross-platform hybrid. Applikationerna är byggda utan tidigare erfarenhet utav ramverken.

There are currently no research studies that investigate the relationship between acculturation and leadership values and practices among the Indigenous Tribes on the Northern Plains of the United States. The study was initiated because Native American Elders on the Pine Ridge Indian Reservation were concerned that traditional altruistic leadership style was being lost in today's Native American leadership practice. Accordingly, acculturation and servant leadership theories were used to guide the study. A sequential explanatory mixed methods design incorporated the use of quantitative data based on the Servant Leadership Profile (SLP) and the Native American Acculturation Scale. (NAAS). The study included 51 Oglala Sioux tribal leaders, program directors, elected officials and traditional headsmen. The NAAS measured the respondent's orientation towards Native American versus dominant cultural values. The SLP measured the orientation towards the practice of servant leadership. The qualitative component involved interviews with 6 tribal leaders, 2 from each level of acculturation, to increase the understanding of the relationship between cultural orientation and leadership. The levels of acculturation were low, traditional (17.6%), moderate, bicultural (68.6%) and high, assimilated (13.7%). Qualitative themes revealed leadership values similar to servant leadership among all 6 respondents regardless of acculturation level. The bi-cultural participants identified in my study may create innovative ways of defining themselves and society itself for purposes of social change bridging the gap between divisions of traditional and assimilated individuals.

YURUPARY ORIGINS OF A FEMININE-MASCULINE DUALITY: THE 'SHAMANIC FLIGHT' OF THE DAUGHTERS OF THE MOON IN THE TUKANO ORAL TRADITION OF THE VAUPES REGION OF COLOMBIA is a multidisciplinary comparative study between five versions of the Yurupary myth of the Vaupes region of Colombia that is a significant part of the collective memory, culture and oral tradition of the Amazonian Region. The vuelo chamanico (principal theme of the fifth version) made by the two women the main characters, symbolizes among other intertwined themes in the narration: the origin of women's wisdom in the Tukanoan tradition These versions are: Yurupary-Mito, Leyenda y Epopeya del Vaupes: Con la traduccion de la 'Leggenda dell'Jurupary' del conde Ermanno Stradelli por Susana N. Salessi by Hector H. Orjuela (1983). Text I in Yurupari Studies of an Amazonian Foundation Myth by Gerardo Reichel-Dolmatoff (1996). The third and fourth versions in La oralidad en Yurupary o la exegesis de lo inaccesible: estudio comparativo entre el texto del conde Ermanno Stradelli y una transcripcion de don Antonio Guzman y Gerardo Reichel-Dolmatoff (Carriazo Osorio y el Abuelo Miru Puu, 2002) were given by el Abuelo Miru Puu in 2001 and 2002. The latter was a storyteller of the Mimi-Pora indigenous people of the Vaupes And the fifth version of the myth corresponds also to the Abuelo Miru Puu given in Spanish to Ariel Jose James: MASA BEHKE YURUPARY MITO TUKANO DEL ORIGEN DEL HOMBRE (2003) I propose that the fifth version, MASA BEHKE YURUPARY MITO TUKANO DEL ORIGEN DEL HOMBRE, is closer to representing the indigenous people's mythical reality of this particular Latin American region, while earlier versions such as the Leyenda del Yurupary , 1890 translated from Nengatu language into Italian by Ermanno Stradelli and the Text I, by the anthropologist Gerardo Reichel-Dolmatoff represent theoretical assertions of the western mind, being translated and not transcribed. I reconstruct the concepts of myth and mythological reality (oral history) and I propose that even while these two versions deal with symbology and metaphorical language, the fifth version is the one that is viewed as part and parcel of the daily life of the indigenous people of the region. The European tendency of viewing mythology with a heroic (thus unreal) zeal is contrary to the native ideology, which is ontological / acase@tulane.edu

This dissertation examines early-nineteenth-century Native American incarceration in the upper Mississippi Valley between 1803 and 1849. Drawing upon military and government documents, court records, treaties, and legal questions under the Trade and intercourse Acts--as well as upon memoirs, travel narratives and newspaper articles--it explores how and why United States officials routinely incarcerated Native American men living on those lands which now comprise the states of Missouri, Illinois, Iowa, Wisconsin and Minnesota. It details the experiences of Indian prisoners held in military fort guardhouses and small town jails as they endured and negotiated the terms of their incarcerations, with the assistance of family and tribal communities on the "outside." During the early nineteenth century, before the establishment of large state penitentiaries in the upper Mississippi Valley--Native American men in the region faced two forms of incarceration: they were either held in municipal and county jails as "murder" suspects for civil trial, or they were detained in military fort guardhouses as hostages for the future "good conduct" of their respective villages, bands and/or tribes. I argue that in both cases, imprisonment was intended to be both punitive and reformative and was inseparable from federal geopolitical maneuverings that enabled U.S. conquest of the region--in the name of "peace." Whether Native men were held in municipal jails for civil trials, or in military guardhouses as hostages, their incarceration was directly, or indirectly, tied to the social control of larger Native collectivities and worked to bolster U.S. military, political, legal and economic hegemony in the region. As such, these carceral practices constituted a glaring contradiction of U.S. officials' often repeated dictum that as "fair" and "benevolent" arbiters of "Indian affairs," they would never punish the "innocent" for the behaviors of the "guilty." Moreover, the legal and geopolitical status of imprisoned Indian men during this period was marked nebulous, fluid, and expedient, for it was contingent upon the nonspecific legalese of various treaties and federal laws as well as upon U.S. officials' ever-changing, on-the-ground geopolitical calculations. This dissertation intervenes in histories of nineteenth-century U.S. penology and of Anglo-American conquest in the upper Mississippi Valley which essentially ignore the significance of Indian incarceration and the experiences of Native prisoners. It also intercedes in the sizeable body of work concerning the Sauk leader Black Hawk and his "war" against the United States in the summer of 1832. Arguably, Black Hawk became--and has remained--the most prominent of Indian prisoners in the region. However, accounts of Black Hawk have failed to consider his incarceration within the larger carceral landscape to which Indian men were routinely subjected; moreover, those accounts have neglected the significance of Indian incarceration (beyond Black Hawk's) to military officials' prosecution of the Black Hawk war.

Beginning with Native American activism in the 1960's and bolstered by the Indian Self Determination Act of 1975, tribes have been actively attempting in recent decades to increase tribal sovereignty and self-determination and revitalize tribal communities. One way they are doing this at Rocky Boy's Reservation in North Central Montana, is by taking control of the production of tribal narratives through institutions like the tribe's Internal Review Board and the completion of the first tribal history written completely by tribal members (2008). Another way is by looking back at the history of past researchers to the reservation and having important dialogues about the impacts and legacies of those researchers' work with the community. Out of this dialogue an "oral tradition" has emerged at Rocky Boy centering largely on Frank Bird Linderman (1869-1938) and Verne Dusenberry (1906-1966). These two researchers are often remembered very differently by tribal members: Linderman emerges as a hero due to his political aid for the Chippewa Cree in helping them acquire a reservation homeland, while Dusenberry more often serves as a representative of the troubled relationship between researchers and the tribe in the past. This dissertation examines the creation of historical narratives about Rocky Boy's Chippewa Cree, focusing on the effects of "contests" over cultural authority between key researchers to the reservation and tribal leaders in the making of those narratives. This dissertation makes a comparative analysis of the similarities and differences between the two researchers' claims to cultural authority by returning them to the contexts of their relationships with Chippewa Cree, and the stories and legacies that emerged around their work on the reservation. It explores the responses of tribal leaders to Linderman and Dusenberry and attempts by Chippewa Cree leaders (Little Bear, Big Rock, Rocky Boy, and Four Souls) to recontextualize and reclaim cultural authority and tribal historical narratives in their interactions with these researchers. By making these comparisons, this dissertation examines the ongoing effects these battles over cultural authority have had on tribal self-determination and revitalization efforts both past and present. Two of four chapters detail the lives and textual works of Frank Bird Linderman and Verne Dusenberry. These two men serve as a nexus point for the complex, interwoven and historically-layered "contexts" and "contests" over authority--both past and present, inter-culturally and intra-tribally, as writing and material forms, between outsiders and the living reservation that are the focus of this dissertation. This dissertation intervenes into previous histories written about Rocky Boy that have largely failed to recognize how complexly intertwined and often shared the processes of creating histories about the Rocky Boy's Reservation have been between outside researchers, tribal leaders and the reservation community. It also intercedes in the ongoing dialogue and debate about the role of researchers, cultural authority and protocols and tribal history in tribal revitalization and self-determination for the tribe.

What is the relationship between environment and tribal sovereignty, and what is the value of tribally-controlled land in the twenty-first century? This dissertation turns to the Meskwaki Nation, the only resident Native American community in Iowa, to provide a long-term perspective on the benefits and pitfalls of tribal land reclamation. Rather than focusing on dispossession, it emphasizes how one tribe reacquired its land base following removal. In the process, it shows how environment and sovereignty are sources of political and economic leverage for Native communities. They are useful categories for organizing Native histories and understanding how environmental, political, and economic interactions have shaped and been shaped by Indigenous struggles for sovereignty and self-determination. This work examines how the unique status of the Meskwaki “settlement,” which is not a “reservation” because the tribe purchased it with tribal money in 1857, has expanded the tribe’s capacity for self-determination. The Meskwaki story confirms that increasing tribal land holdings—as well as tribal control over them—provides an anchor from which tribes can maintain their sovereignty, creates opportunities for self-determination, and offers tribes political and economic leverage. But land reclamation is not a silver bullet that can solve the many problems faced by Native Nations today. Rather, tribal land (and by extension, the environments on it) is a political tool that can be deployed in defense of tribal sovereignty. By recognizing the potential of tribally-controlled land to create leverage within the paradigms of state/tribal and federal/tribal politics, tribes can utilize their land bases as sovereign, political territory and pursue economic and political strategies that can empower their continuing recovery from the processes of colonization.

Diabetes mellitus is a serious problem that affects 15.7 million individuals in the United States. The complications of this disease are catastrophic and can lead to blindness, kidney disease, lower limb amputations, nerve damage, increased risk of heart disease, stroke, and death. Among Native Americans, diabetes has reached epidemic proportions. A variety of psychosocial variables has demonstrated relationships to diabetic outcome. Past research has shown a relationship between psychological variables and glucose control. The current study of Native Americans shows a similar pattern using the psychosocial instruments to measure the constructs of depression, anger, hostility, social support, and perceived stress. Participants for this study were part of the Strong Heart Study and were 512 Native Americans from tribes in South Dakota and Oklahoma between the ages of 46 - 77. This study shows a relationship between the variables of anger, depression and hostility, and glyciemic control. A relationship between social support, perceived stress, and depression was found to be related to reported quality of life in participants who were either diabetic or had impaired glucose tolerance.

The introduction of exotic species is one of the greatest threats to freshwater biodiversity. Brown trout are native to Eurasia, but have been introduced to much of the rest of the world, including the United States. In other parts of their introduced range, brown trout have caused substantial negative effects to native species‟ abundances and distributions, and have altered the structure of some aquatic communities. In the United States, studies of some streams and watersheds have shown that brown trout can negatively affect native species, but I found no study that considers the effect of brown trout across a large portion of their introduced range. For this study, I examined if (1) the abundance and distribution of two ecologically different native fish taxa (sculpins and speckled dace) and (2) the structure of entire stream vertebrate assemblages were negatively associated with the presence and abundance of brown trout. I based my analyses on existing, standardized survey data collected across streams of the western United States. I found no relationship between brown trout and the abundance, presence-absence, or probability of detection of sculpins or speckled dace. I also found that brown trout were not associated with the structure of native stream vertebrate assemblages. My results imply that native stream vertebrates in western US streams are able to coexist with brown trout across the western United States, despite the negative effects brown trout can have on some taxa in individual watersheds or rivers.

This study investigated romantic relationship attitudes and experiences as factors of interethnic romantic relationships among Native American (NA) emerging adults. The study included 114 participants ages 18 to 25 years from about 70 NA indigenous groups across North America. Factors were organized into the moral, societal, and psychological domains of the social-cognitive domain theory. Factors identified by this study included four significant predictors of past interethnic dating and three significant predictors of future likelihood of NA dating among emerging adults with differences between NA relationships with Whites or with other minorities. Past dating experiences associated with strong White identity, past multicultural interaction, diversity climate in childhood community, and past parental support of interethnic dating relationships. Future likelihood of engagement in interethnic romantic relationships for NA emerging adults associated with past interethnic dating and other multicultural interactions. Past multicultural interactions was the only predictor that emerged in NA romantic relationships with both Whites and other minorities.

Native American youth often experience high rates of environmental risk factors that may put them at increased risk for developing psychological problems, yet research within this high-risk population is severely limited. The present study was designed to provide information on the rate of psychological symptoms in a sample of Native American youth, and evaluate the impact of environmental factors (risk, protective, and cultural) on psychological disorder symptoms over time. Data were collected with a sample of Native American youth using the Youth Self Report, the Substance Abuse Subtle Screening Inventory-Adolescent 2, and a researcher-designed Biodemographic Questionnaire. Findings indicate that clinically significant levels of depression and anxiety from the Native American adolescent sample were similar to levels found in the general population of adolescents, while clinically significant levels of conduct disorder and substance use disorders were higher than rates found in the general population. Findings with respect to the impact of environmental factors indicate that higher scores on the overall risk index were associated with higher levels of all four psychological disorder symptom scales. However, high scores on the protective index were associated with lower levels of depression and conduct disorder symptoms but unrelated to anxiety and substance use. The overall cultural index was unrelated to all four psychological symptom scales. When subscales were examined, only the risk subscales were related to psychological disorder symptoms. Results from the longitudinal analysis indicated that the risk, protective, and cultural index scores at Time 1, as a group, were predictive of anxiety, conduct disorder, and substance symptoms at Time 2, but unrelated to Time 2 depression scores. However, individually, the three index scores were generally not predictive of psychological symptoms with the exception of a positive association between Time 1 risk index scores and substance symptoms at a later date.