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This thesis examines how traditional medicine workshops offered by an Aboriginal health centre contribute to capacity re-building through self-care in two local communities in Manitoulin Island, Ontario. Health disparities that exist between Aboriginal people and the rest of the population have prompted a need to better understand health determinants that are of relevance in these communities including the importance of culture, tradition, and self-determination. A variety of qualitative methods were employed in this work including in-depth interviews, focus groups and “art voice.” The use of art voice on Manitoulin Island advances decolonizing methodologies by emphasizing how the incorporation of locally and culturally relevant methods or “methods-in-place,” is an effective way to engage communities in the research process. Results show the need to approach traditional teachings, health programs, and research from an Aboriginal worldview and indicate that more frequent workshops are required to empower youth and adults to practice and share traditional knowledge. Furthermore, a continuum exists in which the interest in language, culture, and tradition increases with age. Capacity can therefore be re-built over time within communities promoting autonomy and self-determination through self-care. Findings can be expected to further inform the traditional programming in participating communities, enhance existing Aboriginal determinants of health models by including traditional medicine as an element of self-care, and can act as a springboard for the inclusion of unique place-based methods into community-based research projects in the future.

In Anishinaabemowin (Ojibwe language), Kipimoojikewin refers to our inheritance, or the things we carry with us. While Anishinaabemowin, Anishinaabe (Ojibwe) pedagogy and research practices are all part of our inheritance, so too is a legacy of colonial violence and historic trauma. This paper details one journey towards the language; the struggle through a colonial terrain rife with institutional and cognitive barriers, the journey to return to Anishinaabe ways of knowing, to articulating Anishinaabe pedagogy in a contemporary urban context and the work done to fulfill the vision of the Elders. There are no “best practices” only stories that exemplify an Anishinaabe axiological framework so that the causes and effects can be better understood, taken up and improved upon. Aapajitoon kema wanitoon.

In Anishinaabemowin (Ojibwe language), Kipimoojikewin refers to our inheritance, or the things we carry with us. While Anishinaabemowin, Anishinaabe (Ojibwe) pedagogy and research practices are all part of our inheritance, so too is a legacy of colonial violence and historic trauma. This paper details one journey towards the language; the struggle through a colonial terrain rife with institutional and cognitive barriers, the journey to return to Anishinaabe ways of knowing, to articulating Anishinaabe pedagogy in a contemporary urban context and the work done to fulfill the vision of the Elders. There are no “best practices” only stories that exemplify an Anishinaabe axiological framework so that the causes and effects can be better understood, taken up and improved upon. Aapajitoon kema wanitoon.

Successful intercultural natural resource management collaboration is challenged by divergent worldviews and power disparities. Studies of non-intercultural collaboration efforts demonstrate that good outcomes emerge when procedural conditions are met, such as fostering open and high-quality deliberations, use of interest-based bargaining techniques and collective definition of the scope of the process. The applicability of these procedural conditions to intercultural collaboration efforts, such as negotiations between Aboriginal people, government resource managers and sustainable forest license holders, has not been explored. The aim of this thesis is to examine the outcomes and factors influencing two intercultural collaborations in the northeast region of Ontario. Semi-structured interviews with collaboration participants, negotiation meeting minutes and draft agreements are used as data sources. Following a general inductive coding approach and using QSR NVivo 2, the analysis of outcomes in both cases highlights improvements in relationships, increased understanding among the parties and the gradual definition of the scope of the negotiation. The findings also demonstrate that several barriers, including a lack of clear policy and legislative framework for collaboration and different definitions of the problem discourage intercultural collaboration. In one negotiation process, frequent and high quality deliberations, using an interest-based negotiation approach, and efforts to mutually define the scope of the negotiation prior to substantive negotiation do not overcome these systemic barriers to collaboration. However, in another negotiation process, the social and relational characteristics of the community and participants do contribute to the parties recognizing their interdependence, focusing on shared goals and undertaking joint action. This research demonstrates that the development of shared goals and acknowledgement of divergent problem definitions are more important to intercultural collaboration success than the development of improved relationships and establishing a mutually acceptable scope prior to collaboration. In the absence of a supportive legislative basis for the distribution of forest decision-making authority and responsibilities, this understanding of how Aboriginal, government and forest industry participants can collaborate is useful for developing more effective and equitable intercultural collaboration.

Successful intercultural natural resource management collaboration is challenged by divergent worldviews and power disparities. Studies of non-intercultural collaboration efforts demonstrate that good outcomes emerge when procedural conditions are met, such as fostering open and high-quality deliberations, use of interest-based bargaining techniques and collective definition of the scope of the process. The applicability of these procedural conditions to intercultural collaboration efforts, such as negotiations between Aboriginal people, government resource managers and sustainable forest license holders, has not been explored. The aim of this thesis is to examine the outcomes and factors influencing two intercultural collaborations in the northeast region of Ontario. Semi-structured interviews with collaboration participants, negotiation meeting minutes and draft agreements are used as data sources. Following a general inductive coding approach and using QSR NVivo 2, the analysis of outcomes in both cases highlights improvements in relationships, increased understanding among the parties and the gradual definition of the scope of the negotiation. The findings also demonstrate that several barriers, including a lack of clear policy and legislative framework for collaboration and different definitions of the problem discourage intercultural collaboration. In one negotiation process, frequent and high quality deliberations, using an interest-based negotiation approach, and efforts to mutually define the scope of the negotiation prior to substantive negotiation do not overcome these systemic barriers to collaboration. However, in another negotiation process, the social and relational characteristics of the community and participants do contribute to the parties recognizing their interdependence, focusing on shared goals and undertaking joint action. This research demonstrates that the development of shared goals and acknowledgement of divergent problem definitions are more important to intercultural collaboration success than the development of improved relationships and establishing a mutually acceptable scope prior to collaboration. In the absence of a supportive legislative basis for the distribution of forest decision-making authority and responsibilities, this understanding of how Aboriginal, government and forest industry participants can collaborate is useful for developing more effective and equitable intercultural collaboration.

Niniejsza praca magisterska jest poświęcona zagadnieniu płci w języku i kulturze, które zostanie ukazane z perspektywy dwu sąsiednich kultur – polskiej i litewskiej. Celem pracy jest ukazanie językowych sposobów wyrażania płci żeńskiej na płaszczyźnie leksykalnej i słowotwórczej w języku polskim i litewskim. Norma oraz zwyczaj językowy w zakresie nazw żeńskich odtworzone zostały w tej pracy na podstawie opracowań normatywistycznych oraz licznych, zwłaszcza w języku polskim, prac językoznawczych. Najnowsze tendencje natomiast zostały zilustrowane przykładami pochodzącymi ze współczesnych tekstów prasowych. Materiał do analizy językowej uzyskano metodą słownikową oraz metodą ekscerpcji wybiórczej. Bazą źródłową posłużyły dane językowe zawarte w słownikach oraz teksty z periodyków polskich „Polityka” i „Viva!” oraz litewskich „Veidas” i „Žmonės” z lat 2000-2014. Praca składa się z czterech rozdziałów. W rozdziale teoretycznym zostały omówione najważniejsze założenia teorii kognitywistycznej, pojęcie językowego obrazu świata oraz problematyka mieszcząca się w zakresie lingwistyki płci (gender linquistics). W drugim rozdziale rekonstruuje się wizerunek kobiety w języku polskim i litewskim na podstawie znaczenia i nacechowania emocjonalnego leksemów należących do pól leksykalnych kobieta i moteris. Kolejny rozdział jest poświęcony analizie żeńskich odpowiedników nazw męskich w kilku grupach znaczeniowych (tytuły naukowe, tytuły służbowe, nazwy zawodów i nazwy charakteryzujące)... [toliau žr. visą tekstą] / Šis magistro darbas yra skirtas aptarti lyčių klausimą kalboje ir kultūroje, kuris bus parodytas iš dviejų kaimyninių kultūrų perspektyvos - lenkų ir lietuvių. Darbo tikslas yra parodyti kalbinius moteriškosios lyties išraiškos būdus, atsižvelgiant į lenkų ir lietuvių kalbų leksiką ir žodžių darybą. Normos ir kalbos tradicijos susijusios su moteriškais vardais šiame darbe buvo atkurtos remiantis normatyviniais leidiniais ir lenkų kalbos lingvistiniais darbais. Tačiau naujausios tendencijos iliustruojamos pavyzdžiais iš šiuolaikinės spaudos tekstų. Medžiaga skirta kalbų analizei buvo gauta naudojant žodynų ir selektyvų ištraukų metodą. Remiausi lingvistiniais duomenimis, esančiais žodynuose, o taip pat tekstais iš 2000-2014 m. lenkiškų periodinių žurnalų "Polityka" ir "Viva!" ir lietuviškų "Veidas" ir "Žmonės". Darbą sudaro keturi skyriai. Teoriniame skyriuje buvo aptartos svarbiausios kognityvinės teorijos, kalbos pasaulėvaizdžio sąvoka, o taip pat problematika susijusi su lyties lingvistikos (gender linguistics) koncepciją. Antrajame skyriuje yra rekonstruojamas moters įvaizdis lenkų ir lietuvių kalbose remiantis stilistinių sinonimų, priklausančių semantiniams laukams kobieta ir moteris, analize. Kitame skyriuje nagrinėjami moteriškosios giminės atitikmenys, pateikti keliose semantinėse grupėse (mokslo laipsnių, pareigybių, profesijų pavadinimai ir apibūdinantieji pavadinimai). Jame aptariami jų darybos būdai, išvardintos priežastys, dėl kurių yra blokuojama... [toliau žr. visą tekstą] / This master's degree work (Women`s names in Polish and Lithuanian languages is tradicion, norm and newest tendencies) is dedicated to the question of sex in a language and culture, that will be shown from the perspective of two nearby cultures - Polish and Lithuanian. The aim of the work is to show linguistic methods of expression of women`s sex on a lexical and word-formation base in Polish and Lithuanian languages. A standart as well as language customs in the sphere of the women`s names were investigated on the basical searching of normative and also personal investigations especially in Polish linguistic works. The newest tendencies towards this work were illustrated by examples from modern media ( texts). All material of the language analysis was managed to get by using lexicographic dictionaries and also using a method of selection texts in different Polish and Lithuanian magazines and newspapers. All this material was written with the help of language dictionaries and original sources of "Politician" and "Viva!”, and using also Lithuanian "Veidas" and "Žmonės" magazines from 2000-2014. The work consists of four sections. The major grounds of theory of cognitivist were discussed in a theoretical part as well as the concept of language understanding of the world also range of problems, that are contained in the sphere of sex linguistics (gender of linquistics). In the second section the image of women is reconstructed in the Polish and Lithuanian languages on the basis... [to full text]

Hedekeyeh Hots’ih Kāhidi – “Our Ancestors Are In Us,” describes a Tahltan worldview, which is based on the connection Tahltan people have with our Ancestors, our land, and our language. From this worldview, I have articulated a Tahltan methodology, Tahltan Voiceability, which involves receiving the teachings of our Ancestors and Elders, learning and knowing these teachings, and the sharing of these teachings with our people. By giving voice to our Ancestors and Elders, as well as to all of our people, it sets the stage for research that is useful, relational, and transformative. Tahltan Voiceability speaks not only to the methodology of this study, but also the way in which the voices of my people can gain strength and healing from the revitalization of our language. Conversations with fluent speakers, language teachers, educators, administrators, and language learners informed this investigation with their ideas and experiences regarding Tahltan language revitalization. The learnings from the research are presented in such a way as to honour all voices, using different modes of written expression woven throughout the dissertation. The organization of the dissertation is based upon physical manifestations – examples of art – that have played key roles in my Tahltan journey. This investigation addressed the following questions: How can Tahltan language revitalization positively affect the lives of my people? In the past and present, what has been done to maintain, preserve, and revitalize our Tahltan language? In the future, what do my people need to do to continue to maintain, preserve, and revitalize our Tahltan language? In terms of positive effects, language revitalization can be the start of a process in which we begin to heal from the impacts of past losses by reclaiming our language, culture, and identity, thereby allowing our voices to become stronger and healthier. My people need to identify the steps and actions we need to take in the areas of health, education, social development, and Aboriginal rights and title, so that we can revitalize our language and heal at the same time. From what I learned from co-researchers, scholars who have worked with our Tahltan communities, other Indigenous community language revitalization experts, and international language revitalization scholars, I have provided suggestions to a newly formed Tahltan Language Authority dealing with the assessment of the language, community support, and language revitalization programs being used in British Columbia and other parts of the world. Finally, I speak about Tahltan identity, the process of language revitalization, and the connection between language revitalization and healing as forms of empowerment for my people. / Graduate

This thesis examines how traditional medicine workshops offered by an Aboriginal health centre contribute to capacity re-building through self-care in two local communities in Manitoulin Island, Ontario. Health disparities that exist between Aboriginal people and the rest of the population have prompted a need to better understand health determinants that are of relevance in these communities including the importance of culture, tradition, and self-determination. A variety of qualitative methods were employed in this work including in-depth interviews, focus groups and “art voice.” The use of art voice on Manitoulin Island advances decolonizing methodologies by emphasizing how the incorporation of locally and culturally relevant methods or “methods-in-place,” is an effective way to engage communities in the research process. Results show the need to approach traditional teachings, health programs, and research from an Aboriginal worldview and indicate that more frequent workshops are required to empower youth and adults to practice and share traditional knowledge. Furthermore, a continuum exists in which the interest in language, culture, and tradition increases with age. Capacity can therefore be re-built over time within communities promoting autonomy and self-determination through self-care. Findings can be expected to further inform the traditional programming in participating communities, enhance existing Aboriginal determinants of health models by including traditional medicine as an element of self-care, and can act as a springboard for the inclusion of unique place-based methods into community-based research projects in the future.