This thesis has been performed at consulting firm Sweco Position in Jönköping. The thesis is divided into two main sections: theoretical and practical. The theoretical section contains an investigation into the possibilities of implementing a geographical information system (GIS) for administrations of wells with the integration of Bing Maps for Windows 8 and Windows Phone 8. The practical work comprises the development of a prototype for Windows 8 and Windows Phone 8. The students review the Model-View-ViewModel-pattern on a theoretical basis, compares the differences between Windows 8 Pro and Windows RT. The thesis also contains and investigation into the pros and cons of a web based application compared to a native one. The result of the thesis will be comprised of a GIS-service developed in C# in co-operation with XAML with the options of saving data locally and a WMS-based service layer for Windows 8 and Windows Phone 8. / Detta examensarbete har utförts på konsultbolaget Sweco Position i Jönköping. Arbetet har varit uppdelat i två större delar: teoretiskt och praktiskt arbete. Teoretiska delen omfattade en utredning kring möjligheterna att implementera ett geografiskt informationssystem (GIS) för administration av brunnar med hjälp av Bing Maps tillsammans med Windows 8 och Windows Phone 8. Praktiska arbetet omfattade skapandet av en prototyp till Windows Phone 8 och Windows 8. Studenterna går bland annat genom Model-View-ViewModel-mönstret på en teoretisk nivå, beskriver skillnaderna mellan Windows 8 Pro och Windows RT. Ett utredande om för och nackdelar vid utveckling av webbaserade applikationer och native-applikationer. Resultatet av examensarbetet kommer innefatta en GIS-lösningen utvecklad i C# i samverkan med XAML och omfatta lokalt sparad data med WMS-tjänst baserad interaktion till Windows 8 och Windows Phone 8.

The primary purpose of this research was to collect data for First Nations educators and policy makers to use in making decisions surrounding issues of First Nations women and technology education. Nine First Nations women preservice teachers at the intern stage of their Indian Teacher Education Program at the University of Saskatchewan were engaged in in-depth interviews concerning their experiences and perceptions regarding technology. The study found that the participants defined technology first and foremost as computer-related. Some viewed technology from the cultural aspect, and thought technology used for financial gain would take away from the traditional family values. The participants thought that women needed technological training and that they needed to develop self-confidence and become role models in order for First Nations women to exercise leadership in the field of technology. The participants stated that their university experience was responsible for most of their learning about technology. They did not, however, feel prepared to face the technology they would encounter in schools. Intimidation, stereotypes, the lack of access and exposure to technology, the lack of a good self-image, lack of time, and lack of role models were perceived to be some of the biggest barriers to First Nations women learning about and using technology. Men in their use of intimidation and stories with negative images of women and technology were perceived as one of the strongest deterrents to First Nation women advancing in the area of technology. Findings from this study had significant implications. First Nations teacher preparation programs should include required credit computer courses and establish daycare centres. Band-controlled schools should update computers and make computer facilities available to the community members. Politicians should make provisions for technology education by providing funding for such courses. Further research such as a collection of stories embracing positive images of First Nations women involved in technological pursuits should be undertaken to help ameliorate the status of First Nations women in technology education.

This thesis examines the creation of the Witchekan Lake Reserve in Saskatchewan, the resulting treaty land entitlement (TLE) for Witchekan Lake First Nation, and the 1992 Framework Agreement for Saskatchewan Treaty Land Entitlement (TLEFA). The history of the Witchekan Lake Reserve between 1913 and 1919 is reconstructed and reveals a unique situation within TLE. The creation of a Reserve some thirty seven years prior to adherence to Treaty Six presents a challenge to the interpretation of TLE. It also points to the importance of the historical context of Reserve creation within TLE <p>A study of land use and occupancy of Witchekan Lake First Nation and the area occupied by Settlers was facilitated by the use of Department of Indian Affairs files, map biographies, oral interviews, transcripts of earlier interviews with deceased elders, records and correspondence from Saskatchewan Environment and Resource Mangement (SERM) and the Department of the Interior Homestead Files. The analysis employs a non-traditional definition of the ethnicity of Settlers. That definition is based on their birthplace, their land use and their life experiences before arriving at Witchekan Lake. Employing theoretical concepts of colonization and underlying ideologies of racial inferiority, the work proposes that the existence of two opposing types of land use and occupancy and their respective value systems led to a TLE for Witchekan Lake First Nation. It is argued here that these ideologies were present in the homestead period and have persisted into the present due to the late timing of settlement and the pluralistic composition of Settlers. <p> A review of the events around the acquisition of the Bapaume Community Pasture by Witchekan Lake First Nation demonstrates the continuance of conflict with Settlers. This conflict first arose in the homestead era. A critique of the TLEFA, specific to the case of Witchekan Lake First Nation, proposes that lack of attention to their unique circumstances has left the community with unresolved claims. The community hoped that these unresolved claims would be settled in the TLEFA.

This thesis examines the concept of self-determination, as defined by competent international agencies. Analyzing the Nunavut Land Claims Agreement and the Estatuto de Ia Autonomia de las Regiones de Ia Costa Atlantica de Nicaragua (Autonomy Statute for the Regions of the Atlantic Coast of Nicaragua), this work proposes that these two laws of legislation do provide a starting point for the Inuit and the Miskitu-nani to definitely begin to work towards achieving a degree of self-determination within the nation-states in which these peoples live. <p> After analyzing the historic development of the concept of self-determination and placing the Inuit and the Miskitu-nani in a theoretical framework of internal colonization, this work looks at the history and background of both peoples as well as at the final documents: the Law of Autonomy, the Nunavut Final Agreement and the Nunavut Law. Following a comparison and an analysis of these agreements, it is proposed that they represent an initial political step that, by providing some self- administration, potentially opens a road to self-determination for these Aboriginal nations âself-determination as defined by international agencies and accepted by most member states of the United Nations.

This case study examines a labour relations issue which initially involves teacher employees of the Sagkeeng Education Authority of the Fort Alexander Band on one hand and the Sagkeeng Education Authority and the Fort Alexander Chief and Council on the other. The events of the issue transpire between 1981 and 1986.<p>Teacher employees, concerned with working conditions and job security, organized as a local of the Manitoba Teachers' Society which was certified under the Canada Labour Code. The Chief and Council of the Fort Alexander Band rejected the formation of the local and the applicability of the Canada Labour Code to labour relations on the reserve. Teachers were fired for union activities. Hearings were held by the Canada Labour Relations Board. Orders were issued by the Labour Board and a collective agreement was imposed by the Labour Board. The Chief and Council refused to follow the Labour Board's orders, and contempt of court hearings were held by the Federal Court. Fort Alexander officials, including the Chief and Council, were initially fined and subsequently jailed. The Minister of Indian Affairs, David Crombie, promised to initiate Department studies to examine the possibilities and implications of changing the labour relations regime to reflect Indian self-government. The dispute was eventually settled out of court but the issue of Indian government jurisdiction over labour relations remains unresolved.<p>Conceived and sanctioned by the Manitoba Teachers' Society, the Canada Labour Relations Board and the Federal Court as a labour dispute, the researcher argues that the issue is more readily understood within the context of Indian self-determination and self-government. Concepts concerning philosophical, socio-economic, cultural, legal, political and historical aspects of the relationship between Indian peoples and the Canadian state are brought to bear on the issue. Concepts of group rights versus those of individual rights are examined.<p>It is argued that the current labour relations legal regime is inconsistent with Indian self-determination and self-government. The researcher suggests jurisdiction over labour relations should be determined by First Nations' governments as consistent with the goals of self-determination and self-government. Conceptions of Indian labour relations jurisdiction are suggested.

The purpose of this study was to describe how three pupils in the senior room of Wandering Spirit Survival School in Toronto responded behaviorally to the cultural and academic experiences provided. Participant observation was used to collect data for the study during the period of September 10 to November 15, 1981. Information concerning pupil behavior was gathered during: periods of total-class instruction and periods of individual instruction by the regular classroom teacher; individually-assigned task time; class sessions with visiting resource persons; free time; Ojibway and French language instruction; instruction at Winchester Public School; Sacred Circle feasts; and recess. Pupil seatwork was collected and studied. Additional information was obtained through interviews with the three Subjects and with the director.<p>The study was conducted over a period of ten weeks and totalled ninety-seven hours fifty-one minutes of observation time. The Subjects were students in the senior room of Wandering Spirit Survival School, an alternative school for native children in Toronto, and their class consisted of thirteen pupils from grades five to eight. The procedures of this study yielded descriptive data of each Subject's behavior during the various types of activities observed. From the behavioral data, an account described each S's behavior over the ten-week study period, as it occurred in various situations and with various instructors/resource persons.' Frequency of behavior and changes in behavior were noted. The behavior of Ss was also discussed in light of the cultural and academic goals of the school. The data suggested that the school was partially meeting its cultural goals and was failing to meet its academic goals in the case of the three Ss studied.<p>Wandering Spirit Survival School aimed at providing a safe, nonthreatening environment for its pupils. The atmosphere of the school and the cultural activities of the Sacred Circle, feasts, and Ojibway language instruction were found to be useful in creating a sense of pride in being Indian for the three Ss of the study. More could have been done in providing pupils with a knowledge and understanding of native heritage, native history, and contemporary native issues. Although Ojibway language was taught three times a week, the three Ss of the study had not learned to read, write, or speak any of the language during the ten weeks of this study.<p>A second goal of Wandering Spirit Survival School was to prepare pupils academically so that, if they chose, they could successfully continue their education beyond grade eight. Observations suggested that the three Ss of the study were not being academically prepared for high school according to this study. The Ss spent a great deal of class instruction time engaged in other activities: talking, drawing pictures, walking around, playing with articles at their desks, leaving the room Their behavior was the same regardless of who the instructor was. The Ss were most attentive during audio-visual presentations and during lessons involving activity on the part of pupils. However, the teaching done at the school involved, for the most part, the use of textbooks and workbooks.<p>The teacher appeared to hold higher expectations for Jim than for Donald and Agnes. These expectations were reflected in the small amount<br> [Abstract truncated. Pages iv - v missing from thesis.]

Since the mid-1980s, the Saskatchewan Department of Education has approved the instruction of Native Studies courses in provincial high schools. In hope of enhancing the instruction of these courses, this study focused on the perspectives of Non-Aboriginal teachers who were assigned to teach Native Studies. Through a questionnaire, personal interviews, and a focus group, nine Non-Aboriginal high-school teachers examined the following aspects of the courses: formal and informal training of instructors , goals of the courses, key content and pedagogical methodologies, major challenges, and recommendations for improving the delivery of the classes.<p>The literary context for the research was based upon three major areas: Non-Aboriginal teachers' perspectives on teaching Aboriginal students, preparing teachers to teach Native Studies, and preparing teachers to instruct Native Studies to Aboriginal students. Due to the 'single-group' nature of Native Studies curricula, considerable literature examination was focused on multicultural education models.<p> The research data of the study revealed that the majority of interviewees have minimal formal education experience with Aboriginal content or epistemology. In addition, most of the study participants indicated little, if any, informal cultural contact with Aboriginal peoples. Study participants generally acknowledged the limitations of their scant academic and experiential interaction with Aboriginal cultures, and recommended means of various education stakeholders improving the situation.<p>The study also exposed a variety of teacher perspectives about the goals of the courses. While there was unanimity regarding the efficacy of the courses, most teachers believed the goals of Native Studies varied depending on the cultural composition of the class. In addition, a couple of teachers inferred that a major objective of Native Studies courses is the promotion of an anti-establishment' political message. Some teachers also indicated a quandary regarding whether the course curricula required them to "teach Aboriginal culture, or teach about Aboriginal culture."<p>In terms of course content and teaching methodologies, there were numerous opinions on `what was important'. All the interviewees viewed history as a significant ingredient to a `good' Native Studies class, but some of the teachers expressed a reluctance to delve into such issues as Aboriginal spirituality, racism, and 'white-privilege'. There was also hesitation amongst many of the respondents to incorporate traditional Aboriginal epistemologies into course methodologies because they wanted to personalize instruction, not base it upon cultural generalizations.<p>In addition to the aforementioned issues and corresponding challenges associated with the background training for the courses, the goals of the courses, and the content and methodology of the courses, the study participants highlighted other concerns with the teaching of Native Studies: irrelevant curricula, lack of materials, poor course funding, student absenteeism, student perception that the courses are for 'non-academics', lack of flexible timetabling for experiential learning, and lack of staff knowledge and appreciation of Aboriginal cultures. All administrative levels of the education system were identified by the interviewees as influential in helping to mitigate the difficulties associated with the instruction of Native Studies.

Little research has examined the role traditional health care systems play today among Native populations. The present research examined the role these systems play among the urban Native population of Saskatoon, Saskatchewan. The research was conducted at the Westside Community Clinic, located in the downtown core area of Saskatoon. This area of the city has previously been identified as having a high concentration of Native people. The present study represented one component of a much larger project which examined both Native and non-Native utlization patterns of the Western health care system at the Westside clinic. An interview schedule was used to gather data, with a total of 103 Native and 50 non-Native interviews being conducted. Since no sampling frame exists for the Native population of Saskatoon, an availability sampling technique was used. "Native" was defined in this study as status Indian, non-status Indian and Metis.<p> It was discovered that traditional health care systems play an important role in the health care of this population, with the use of these systems being quite extensive. It was determined that the variable of language was a somewhat useful predictor of the utilization of traditional health care systems, although language retention (the ability to speak a Native language) was found to be more important than the frequency with which a Native language was spoken. It was also discovered that use of traditional health care systems was not found only among older respondents, but rather was generalized among the respondents. The economic variables of income and education levels were also found to be related to utilization of traditional health care systems, with those respondents with higher income and education levels reporting greater use of these systems. Use of traditional health care systems was not found to be restricted to respondents with Indian status; rather, use was generalized among status Indian, non-status Indian and Metis respondents.<p>Respondents who utilized traditional health care systems also fully utilized the Western health care system. Further, use of traditional health care systems was not found to be related to difficulty respondents may have encountered in using the Western health care system, such as language or economic problems, or experiences of racism, although such problems were found to exist. Clearly, respondents did not turn to traditional health care systems because of difficulties in utilizing the Western health care system. Rather, traditional health care systems were used to supplement the Western health care system. It was further found that the majority of the respondents in the study desired access to traditional medicines and healers within the city of Saskatoon-and, again, this finding was not confined to any sub-group (I.e. older respondents) of the study but was generalized. The extent to which this access is presently available is questioned, and this could represent an important unmet health need of this population.

The Dog Child site (FbNp-24) is located within the confines of the Wanuskewin Heritage Park, approximately 3 km north of the city of Saskatoon, Saskatchewan. It is a multicomponent site containing six occupation levels. The site was excavated throughout the 2004, 2005, and 2006 field seasons with the assistance of the University of Saskatchewan archaeological field school and the Saskatchewan Archaeological Society field school. Projectile point, pottery, and other technologies deemed specific to a cultural period, in addition to radiocarbon age assessment, have revealed six occupations related to five different series or complexes. These include the Plains Side-Notched complex, Prairie Side-Notched complex, Duncan/Hanna complex, Oxbow complex, and Mummy Cave series. Two levels have been ascribed to the latter series. The Mummy Cave series occupation is an area of focus as it contributes to our knowledge surrounding Northern Plains occupation during the Mid-Holocene Climatic Optimum. The archaeological artifacts and features in addition to the geoarchaeological setting have been documented in order to create a comparative survey expressing the context and extent of these cultural periods.

Following the writing practice of learned Anishinaabe Elders Alexander Wolfe (Benesih Doodaem), Dan Musqua (Mukwa Doodaem) and Edward Benton-Banai (Geghoon Doodaem), this Midewiwin-like naming Manidookewin acknowledges Anishinaabe Spiritual teachings as belonging to the body of Midewiwin knowledge. Unlike any other study of Canadian literature, this dissertation is set up like a naming Manidookewin (ceremonial way) to resuscitate Midewiwin teachings that were forced underground during the fervor of colonial settlement and Christian proselytism. Therefore, this dissertation makes a valuable contribution to Canadian literary criticism because it uses Midewiwin teachings as a Spiritual path set down by ancestors to create a Manidookewin for engaging with selected contemporary Anishinaabe stories. An Anishinaabe-specific theoretical method, this Manidookewin attends to Midewiwin teachings carried by Doodaem (clan) relations in selected Anishinaabe stories written in English. A naming Manidookewin does not seek to render as meaningless all other critical interpretations, rather this ceremonial way adheres to Midewiwin Doodaem protocols for attending to the ways of ancestors. According to such protocols, I participate personally in this Manidookewin by entering the text as an Anishinaabekwe-Metis-Nehiowe (Plains Ojibway-Metis-Cree woman). Guided by the storied teachings of Anishinaabe paternal ancestors, I enter the text as a member of the Benesih Doodaem (Bird Clan) to negotiate discursive spaces for the re-settlement of Doodaemag, Manitoukwe, Chibooway and Nindawemeganidok, or Midewiwin Clan relations, a Mother Creator, Spiritual ancestors, and living relations.<p> In accordance with Midewiwin traditions, this naming Manidookewin relies on the previous work of community-acknowledged authorities. Therefore, Alexander Wolfes Earth Elder Stories: The Pinayzitt Path; Dan Musquas Seven Fires: Teachings of the Bear Clan; Edward Benton-Banais The Mishomis Book; Basil Johnstons Ojibway Heritage, Ojibway Ceremonies, The Manitous: The Spiritual World of the Ojibway; and Gerald Vizenors The People Named the Chippewa: Narrative Histories provide the foundation for this naming Manidookewin. Their work is used to resuscitate Midewiwin teachings that appear to be submerged in written English in Marie Annharte Bakers Bird Clan Mother, Kimberly Blaesers Of Landscape and Narrative, Kateri Akiwenzie-Damms this is where we stand our ground, and Kahgegagabowhs The Traditional History and Characteristic Sketches of the Ojibway Nation. Their work is also used to shine a light on the Midewiwin teachings recalled by Doodaem relations in Winona LaDukes Giiwedahn: Coming Home and Richard Wagameses Keeper N Me. Along with Anishinaabe scholars Margaret Noori, Lawrence Gross, Darcy Rheault, and Patricia McQuire, these writers are included as members of specific Doodaemag to show how Midewiwin teachings ground some Anishinaabe stories. In connecting stories written in English to Midewiwin and Doodaemag prechristian and precolonial systems of governance and signification, this study illustrates how Anishinaabe literature performs Spiritual and political functions by re-membering and relating Being to Gitchi Manitou, Manitoukwe, Chibooway, and Nindawemeganidok.