My research is a study of the perspectives of resilience by survivors of domestic violence (DV) in three Aboriginal communities. The Executive Directors (EDs) of the women's shelters on these reserves were interviewed, as well as three DV survivors who were identified by the EDs. The meanings articulated by interviewees is intended to provide educators and those in anti-violence efforts with an increased understanding of resilience as defined by Aboriginal DV survivors. The interpretations that were voiced are different from those that are understood according to prevailing Western tradition. Among Aboriginal populations, internally-derived perspectives of resilience, I contend, are foundational in developing curricula aimed at reducing DV and its traumatic manifestations. DV is often deceptively and simplistically construed as the conduct and dynamics of two people within a home. However, my investigative study that includes a comprehensive literature review, exposes the fallacy of this assumption as it pertains to Aboriginal communities: DV has historic origins that are strongly grounded in colonialism. DV is, as well, socially constructed in power hierarchies that sustain patriarchal supremacy, and a devastating social and psychological plague in all reserve communities. My research recognizes that community-based interventions in Aboriginal communities can only be effectively operationalized with the knowledge of the intricacies of colonialism as they pertain specifically to DV. Drawing on traditional beliefs and community principles such as meaningful participation, integration of cultural and spiritual practices, recognition of historical injustices by colonizing forces, consensus-derived decision-making involving women and youth all help inform educational offerings about the actionable content and delivery of resilience teachings. Keywords: Aboriginal, colonialism, domestic violence, resilience, well-being

<p> Tribal governments&rsquo; capacity to implement land use controls within their Nations is limited by the United States Constitution and federal law; however, tribal governments have inherent sovereignty to protect, guide, and govern the lands under their jurisdiction to protect and enhance the safety, health, and welfare of their members.</p><p> The aim of this thesis was to investigate and identify (1) the extent to which tribal Nations have sovereignty over their lands and authority to regulate land use within their jurisdiction and (2) the present status and extent to which Native American tribal governments use their sovereignty over land use development concerning oil and natural gas development within their jurisdiction.</p><p> The study was qualitative in nature and focused on a comprehensive archival review and a one-case case study. Constitutional law, federal Indian law, environmental law, and tribal law were considered. The thesis first examines the results of the archival review, which demonstrates that tribes, while limited by federal law, have sovereignty and authority to control land use within their territories.</p><p> The Three Affiliated Tribes of the Fort Berthold Reservation were also examined. The Tribes were chosen based on location, level of oil and natural gas production, and accessibility of information. The most current information available was used for the study. The data for the study was obtained from the Internet. The research suggests that tribes are implementing land use controls and participating in land use and comprehensive planning; however, they are not doing so to the extent of their sovereignty.</p><p> This study demonstrates that tribal governments do indeed have authority over their lands and resources and cannot fully take advantage of their sovereignty without practicing self-governance over their natural, built, and human environments. Questions remain regarding the reasons that tribal governments are not implementing land use controls and engaging in land use planning to the extent of their sovereignty. Further research is needed to understand the reasons that tribal organizations are not taking full advantage of the existing sovereignty of their lands and resources.</p>

Human occupation of the New England region of North America during the early Holocene has long been established archaeologically. However, the data exists almost solely from terrestrial sites. Vast portions of aerial land once available to early occupants of the area for resource procurement and living surfaces are now submerged. Underwater pre-Contact resources embedded in these submerged landforms will undeniably contribute to a holistic understanding of New England’s cultural history. Examination of current archaeological procedures reveal that the archaeological standards, practices, and theories commonly employed in terrestrial archaeology are largely not being extended past the coastline into the underwater environment. This is due, in part, to the past history of professional skepticism regarding the preservation and accessibility of terrestrial archaeological deposits post-Holocene sea level rise. A report of global, submerged, terrestrial archaeology projects that show submerged, intact resources challenge this skepticism. A detailed review of an underwater survey in Boston Harbor, designed to predict, locate, and investigate submerged pre-Contact sites, is used as a case study to argue that these resources deserve the same rigorous study as terrestrial archaeological resources. Post-glacial deposition may act as an agent of preservation in New England waters, and past concerns of transgressive erosion are discussed in light of current geophysical research. Recommendations of how and why submerged pre-Contact archaeological resources should become commonplace within archaeological inquiry are supported by advances in technology, increased geophysical survey of the marine environment and knowledge of the prevailing laws governing archaeological resources underwater.

For centuries, American media has consistently romanticized the image of the Native American Indian. This persistence in producing these romanticized stereotypical and therefore negative images of "Indians" in American popular culture through comic books, graphic novels, computer video games and tattoo imagery is a static narrative that relegates "Indians" to America's past. Consequently, these negative images which have been circulated, reproduced and received for generations, are now deeply – some may even argue inextricably-imbedded in the American national and global meta-narrative. As a result, Native American's protestations regarding their misrepresentation have been repeatedly rendered moot due to the non-native's belief of possessing an already and always knowing of Native American Indian culture. American media and the dominant culture which allows and perpetuates the continued production of stereotypical images deployed through rhetorical and contextual acts, is a blatant reflection of the Euro American consciousness, or lack there of, regarding "Indians".

The success of mental health counseling partially depends on the professionals who are providing these services, also on the quality of services they provide. To maximize their efficacy, counselors must achieve and maintain their own personal wellness. However, for counselors who work with people who have experienced trauma, there is an increased chance that these counselors will experience adverse effects from this work. In fact, the impact of trauma on counseling professionals is similar to actually experiencing the traumatic event themselves. Native Americans are more likely than any other racial group in the United States to experience chronic traumatization and victimization. As a result of this, Native Americans suffer disproportionate health disparities, including mental health conditions like depression, anxiety, and addiction. The research question of this phenomenological study is, “What are the lived experiences of Native American counselors working in the trauma-intense environment of a Native American reservation?”. In this study, three participants took part in a semi-structured, open-ended, individual interview. Through data analysis, four themes were identified about the participants’ shared experiences: the worth and weight of working on a reservation, the impact of culture and community on counseling, four forms of trauma impacting the counselor and their work, and the effects of personal and professional wellness on counselors. The discussion of these findings are presented, along with implications for future research and policy change. In short, the goal of this study is to assist Native American counselors in maintaining their wellness, so they may continue providing counseling services to a population of people who experience significant trauma.

Native American women have been historically disadvantaged as victims of domestic violence. These hardships were primarily due to a policy that limited Native American tribes’ criminal jurisdiction over non-Native individuals on Native American reservations. This policy changed with the passage of the Special Domestic Violence Criminal Jurisdiction (SDVCJ) in 2013. This qualitative case study employed the social construction of target populations conceptual framework to explore the experiences of tribal officials and judicial officers of the Tulalip tribe. Data were collected through semi-structured interviews with 9 key informants selected through purposeful sampling on the basis of their role within the Tulalip tribe’s SDVCJ. Data were sorted, organized, and coded by hand using a deductive thematic analysis to identify key themes. The key themes were leadership, protection against domestic violence, healing, accountability, training, and increased work. These conclusions may be useful to extend protection to individuals not protected under SDVCJ, which include Native American children, men, and elders who may also be victims of domestic violence.

Through using a Positive Youth Development framework and culturally based education program, Konaway Nikka Tillicum Native American Youth Academy aspires to mentor and prepare Native youth through high school and on to higher education. This collaborative research partnership investigated cultural identity, self-esteem, and academic optimism of Native American youth attending the academy. The results of this program evaluation found that cultural identity, self-esteem, and academic optimism were all closely related to each other as well as that they increased significantly when measured before and after the academy. GPA was found to not be predictive of cultural identity, self-esteem, or academic optimism prior to students attending the academy. Lastly, the relationship between cultural identity and academic optimism appeared to be explained through the indirect effect of self-esteem. The results suggest that culturally based education and positive youth development programs such as Konaway are efficacious in increasing protective factors among Native American youth.

Wellbriety is a multifaceted concept utilized in Native American communities that demonstrates meanings of health in Native-based discourse. Conceptually, wellbriety symbolizes strength through resilience. During this ethnographic study, I spent two years working within an Urban Indian Health Service facility where I used community-based participatory research methods. I examined complex intersections between meanings of urban native identities, colonization, and tribal sovereignty. Through deconstructing structural violence, I seek to place current urban native health status in a socially-informed context. This research explores how Native peoples define wellbriety and wellness through the lens of healthworld, which addresses how Native communities attempt to heal from traumas inflicted by the U.S. Federal Government. Additionally, I analyze dimensions of food sovereignty among Native community members by exploring how the act of consuming food shapes social and identity meanings which impact community members’ health.

Despite low life expectancy, high suicide and homicide rates, and excessive levels of poverty and violence, American Indians continue to survive. However, few researchers have assessed the correlates of resilience among adult American Indians. Current researchers assessing American Indian resilience have focused primarily on adolescents and preadolescents, resulting in a definition of resilience that is more often than not defined by the lack of negative youth outcomes. In this quantitative survey study, data were collected from 103 American Indians living off-reservation in a northwestern state. Gender, age, education level, degree of enculturation (using the Multigroup Ethnic Identity Measure), level of stressful life events (using the Life Events Checklist) were tested using linear regression as potential predictors of resilience (measured with the Resilience Scale). Results suggested that higher enculturation was associated with higher resilience; other predictors were not statistically related to resilience. It was surprising that the data did not support a relationship between trauma and lowered resilience. Implications for positive social change include understanding more clearly the role of enculturation in resilience; such knowledge can be used to foster activities that value local culture and can have a positive impact on mental and physical health.

Based on a review of one tribal government's strong membership powers exercised in General Tribal Council (GTC) meetings, tribal leaders do not analyze or review the activities in those meetings on an ongoing basis to determine where or if improvements are needed or are effective when implemented. The purpose of this study was to bridge the gap in empirical studies and to identify a process by which tribes can review GTC meetings to implement continuous improvements. Based on the tenets of Habermas' deliberative democracy framework, this qualitative study used the Discourse Quality Index (DQI) to determine the level of participation and deliberation occurring in membership meetings. Through a content analysis of transcripts from a year of GTC meetings of a single tribe, findings provided insight on speaker interruptions, reasons underlying opinions, respect given to others, and community-based decisions. The findings also identified that GTC meetings score high in all elements except regarding respect for others. By focusing on improvements in deliberative forums, Tribal leaders can create a more inviting atmosphere to individuals to speak, improve community networking, and increase levels of respect for others. Implications for social change are the development of meetings that improve over time, resulting in the generation of a greater range of solutions to public issues and creation of networking relationships as members hear other solutions and positions.