Dissertations / Theses on the topic 'Indigenous engagement'
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1
Birrell, Carol L. "Meeting country deep engagement with place and indigenous culture /." View thesis, 2006. http://handle.uws.edu.au:8081/1959.7/20459.
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Thesis (Ph.D) -- University of Western Sydney, 2006.Thesis submitted for the degree of Doctor of Philosophy to the University of Western Sydney, College of Arts, School of Education. Includes bibliographical references.
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Cochrane, Krysta Leeanne. "An articulation of Indigenous and sociocultural approaches : theory, methodology, and application to Indigenous school engagement." Thesis, University of British Columbia, 2009. http://hdl.handle.net/2429/10177.
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This thesis is a philosophical inquiry that advances an articulation of Indigenous theories of learning and methodology with Vygotsky's sociocultural theory and methodology. An Indigenized sociocultural approach may provide a culturally appropriate theoretical and methodological framework that enables researchers to overcome the prevailing ideological assumptions in the conduct of research with Indigenous communities, including eurocentrism, objectivism, and psychological individualism. More specifically, by Indigenizing a sociocultural approach, and approaching research with this new framework, researchers may be better equipped to conduct research with communities and educators in ways that lead to the production of culturally sensitive recommendations for communities, schools, and classrooms to help engage Indigenous youths. Research that is culturally appropriate is urgently needed given the significantly higher early school leaving rates of Indigenous students compared to non-Indigenous students, due in part to historical, social, and cultural factors. The Indigenized sociocultural approach generated through this philosophical inquiry is applied to Indigenous early school leaving and disengagement in order to highlight how such an approach may contribute to the literature. In addition, recommendations based on the extant literature that explore the possibility of increasing school engagement with Indigenous youths are used as guidelines for future empirical research. Finally, limitations of the theory, methodology, and the thesis itself are discussed.
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Durward, Anna, Iina Santamäki, Luong Nguyen, and Muthoni Nduhiu. "Exploring practitioner’s engagement with Indigenous communities to work towards sustainability." Thesis, Blekinge Tekniska Högskola, Institutionen för strategisk hållbar utveckling, 2019. http://urn.kb.se/resolve?urn=urn:nbn:se:bth-18345.
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With the focus on addressing the sustainability challenge increases in the global agenda, the role of Indigenous communities and the knowledge they hold has been receiving increasing attention as a vital aspect in working towards sustainability. This research sought to bring forth the importance of Indigenous communities and their knowledge in addressing ecological and social sustainability. The research focused on practitioners` engagement with Indigenous communities with the objective of exploring their stories and experiences to offer learning and guidance to other sustainability practitioners. A pragmatic qualitative research approach was adopted in conjunction with literature review, collaborative autoethnography diaries by the authors and nineteen semi-structured interviews with practitioners with experience across sixteen different countries. The results revealed four themed lessons Indigenous communities offer in ecological sustainability, enhancing social sustainability, adaptive capacity in complex human systems, structural obstacles and definitions. Results also presented best practices and guidelines across four main themes for successful engagement with Indigenous communities. The discussion offers insights on what all sustainability practitioners can learn when working in the Indigenous context. Ultimately, becoming the bridge to foster mutual learning between Indigenous and Industrialized world toward global sustainability.
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Eckersley, Mark. "Signposts and messagesticks: An ethnographic study of non-indigenous drama teachers’ engagement with an indigenous drama text." Thesis, Australian Catholic University, 2019. https://acuresearchbank.acu.edu.au/download/c794a0bbc920b0dccbd1d1d653692286e42558ad76312d10462327ff49fa9c66/3588331/Eckersley_2019_Signposts_and_messagesticks_an_ethnographic_study.pdf.
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The purpose of this ethnographic study is to investigate how non-Indigenous Australian secondary drama teachers engage with an Australian Indigenous drama text. Some studies, such as those of Moriarty (1995) and Harrison and Greenfield (2011), have focused on the implementation and teaching of ‘Aboriginal Studies’ and ‘Aboriginal Culture’. There is a gap in scholarly literature relating to the way teachers engage with Indigenous Australian perspectives and texts. In this research, I address the following question: ‘How do non-Indigenous Victorian secondary school drama teachers (NIVSSDTs) engage with Indigenous Australian drama texts and what effects does this have on ‘ways of seeing’ that develops knowledge and understanding?’ Ethnographic and case study research is used to examine how non-Indigenous Victorian secondary school drama teachers (NIVSSDTs) perceive and make sense of an Indigenous Australian drama text. A case study was conducted that included four NIVSSDTs in an ethnographic study of their teaching of an Indigenous drama text. Data collection was based on three data collection methods. First, semi-structured interviews with each of the four NIVSSDTs were undertaken. Second, visual journals of the NIVSSDTs were examined. Finally, discussion in forums involving the participants took place. The case design was informed by Indigenous Australian Aboriginal pedagogy of cultural interface as represented in the eight-stage model of Yunkaporta (2009) and the work on privileging Indigenous Australian ‘ways of Knowing’ by Rigney (1997), Smith (1999), Nakata (2003), Foley (2002) and Blair (2015). Important also to the data analysis were ‘theories of visuality’, especially the conceptual frameworks of reception theory (Hall 1980). Findings from the study were that NIVSSDTs primarily adopt hegemonic or negotiated operating positions especially when concentrating on exam criteria. Negotiated positioning is more evident when NIVSSDTs concentrate on story, themes and contexts. NIVSSDTs tended to aestheticise, objectify and engage with Indigenous Australian cultures positioning Indigenous ‘ways of Knowing’ on the periphery of Western knowledge constructs. Lack of meaningful consultation with Indigenous Australian knowledge holders is also evident. The significance of my research lies in its contribution to knowledge about social, cultural and political issues surrounding Non-Indigenous teachers’ engagement with Indigenous cultures and ‘ways of Knowing'.
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Chief, Karletta, Alison Meadow, and Kyle Whyte. "Engaging Southwestern Tribes in Sustainable Water Resources Topics and Management." MDPI AG, 2016. http://hdl.handle.net/10150/622417.
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Indigenous peoples in North America have a long history of understanding their societies as having an intimate relationship with their physical environments. Their cultures, traditions, and identities are based on the ecosystems and sacred places that shape their world. Their respect for their ancestors and 'Mother Earth' speaks of unique value and knowledge systems different than the value and knowledge systems of the dominant United States settler society. The value and knowledge systems of each indigenous and non-indigenous community are different but collide when water resources are endangered. One of the challenges that face indigenous people regarding the management of water relates to their opposition to the commodification of water for availability to select individuals. External researchers seeking to work with indigenous peoples on water research or management must learn how to design research or water management projects that respect indigenous cultural contexts, histories of interactions with settler governments and researchers, and the current socio-economic and political situations in which indigenous peoples are embedded. They should pay particular attention to the process of collaborating on water resource topics and management with and among indigenous communities while integratingWestern and indigenous sciences in ways that are beneficial to both knowledge systems. The objectives of this paper are to (1) to provide an overview of the context of current indigenous water management issues, especially for the U.S. federally recognized tribes in the Southwestern United States; (2) to synthesize approaches to engage indigenous persons, communities, and governments on water resources topics and management; and (3) to compare the successes of engaging Southwestern tribes in five examples to highlight some significant activities for collaborating with tribes on water resources research and management. In discussing the engagement approaches of these five selected cases, we considered the four "simple rules" of tribal research, which are to ask about ethics, do more listening, follow tribal research protocols, and give back to the community. For the five select cases of collaboration involving Southwestern tribes, the success of external researchers with the tribes involved comprehensive engagement of diverse tribal audience from grassroots level to central tribal government, tribal oversight, on-going dialogue, transparency of data, and reporting back. There is a strong recognition of the importance of engaging tribal participants in water management discussions particularly with pressing impacts of drought, climate change, and mining and defining water rights.
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Washington, Shaneé Adrienne. "Family-School-Community (Dis)Engagement: An Indigenous Community's Fight for Educational Equity and Cultural Reclamation in a New England School District." Thesis, Boston College, 2019. http://hdl.handle.net/2345/bc-ir:108518.
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Thesis advisor: Lauri JohnsonThis exploratory case study examined family-school-community engagement in a small New England school district and town that is home to a federally recognized Indigenous Tribe that has inhabited the area for 12,000 years and whose children represent the largest group of racially minoritized students in the public schools. Using Indigenous protocols and methodologies that included relational accountability, individual semi-structured conversations, talking circles, and participant observation, this study explored the ways that Indigenous families and community members as well as district educators conceptualized and practiced family-school-community engagement and whether or not their conceptualizations and practices were aligned and culturally sustaining/revitalizing. Family-school-community engagement has been touted in research literature as a remedy to the problem of low achievement that prevails in many schools serving minoritized students, including Indigenous students. However, a more pertinent reason to study this topic is due to “ongoing legacies of colonization, ethnocide, and linguicide” committed against Indigenous families and their children by colonial governments and their educational institutions (Brayboy, 2005; Grande, 2015; McCarty & Lee, 2014, p. 103). This study was thus conducted and data were analyzed using a decolonizing lens and culturally responsive leadership (Johnson, 2014), culturally sustaining pedagogy (Paris & Alim, 2014), and culturally sustaining/revitalizing pedagogy (McCarty & Lee, 2014) as theoretical frameworks. Findings revealed distinctions in the priorities and engagement practices of educators versus Tribal members. While educators conceptualized and reported to practice an open-door model of engagement in which families have a plethora of opportunities to get involved in the schools, Indigenous parents and community leaders engaged as ardent advocates for the equitable treatment of their children and for the expansion of language and culture-based programming for tribal students in educational spaces within and outside of the public-school system. Also, Educators and Tribal members alike acknowledged that district staff lack cultural awareness and sensitivity and needed to be better educated. These findings and others offer important implications for local Indigenous communities and school districts serving Indigenous families
Thesis (PhD) — Boston College, 2019
Submitted to: Boston College. Lynch School of Education
Discipline: Teacher Education, Special Education, Curriculum and Instruction
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Phillips, Jacqueline 1980. "Native title law as 'recognition space'? : an analysis of indigenous claimant engagement with law's demands." Thesis, McGill University, 2006. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=101825.
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This thesis engages in a critique of the concept of Australian native title law as a 'recognition space'. It doing so, it treats native title law as a form of identity politics, the courts a forum in which claims for the recognition of identity are made. An overview of multicultural theories of recognition exposes what is signified by the use of recognition discourse and situates this rhetoric in political and theoretical context. A critique of native title recognition discourse is then developed by reference to the insights of sociolegal scholarship, critical theory, critical anthropology and legal pluralism. These critiques suggest that legal recognition is affective and effective. This thesis highlights native title law's false assumptions as to cultural coherence and subject stasis by exploring law's demands and indigenous claimant engagement with these demands. In this analysis, law's constitutive effect is emphasized. However, a radical constructivist approach is eschewed, subject engagement explored and agency located in the limits of law's constitutive power. The effects of legal recognition discourse, its productive and enabling aspects, are considered best understood by reference to Butler's notion of provisional 'performativity'. Ultimately, claimant 'victories' of resistance and subversion are considered not insignificant, but are defined as temporary and symbolic by virtue of the structural context in which they occur.
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Hogarth, Melitta Dorn. "A critical analysis of the Aboriginal and Torres Strait Islander Education Action Plan." Thesis, Queensland University of Technology, 2015. https://eprints.qut.edu.au/89754/1/Melitta_Hogarth_Thesis.pdf.
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This study involves the analysis of one of the most recent Indigenous Education policies, the Aboriginal and Torres Strait Islander Education Action Plan 2010-2014 (MCEECDYA, 2011). It examines how the language used within policy positions Aboriginal and Torres Strait Islander peoples. Articulating Rigney's (1999) Indigenist Research Principles with Fairclough's (2001) Critical Discourse Analysis provides a platform for critical dialogues about policy decision-making. In doing so, this articulation enables and emphasises the need for potential policy revision to contribute to the Aboriginal and Torres Strait Islander struggle for self-determination.
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Nkhwashu, Tinyiko Enneth. "Creating a model of convergence and engagement between African indigenous health and biomedical system regarding tuberculosis (TB) treatment." Thesis, University of Pretoria, 2016. http://hdl.handle.net/2263/61666.
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Introduction: Around 80% of the population in sub-Saharan Africa use indigenous
medicine when ill, before consulting biomedical health practitioners, and many
only consult doctors when their disease is at an advanced stage or the indigenous
medicine has failed. The rise in TB infection has led the South African government
to consider collaboration between African indigenous health and biomedical health
practitioners in order to counter a pandemic among communities. The World
Health Organisation (WHO) advocates incorporating African indigenous health
and biomedical health practitioners to promote quality service delivery among the
communities. Support for cooperation between these health practitioners was
promoted in South Africa with the passing of the Traditional Health Practitioners
Act of 2007 (Act. 22 of 2007) to promote collaboration. The government
introduced programmes and models of health promotion related to TB
management but they focussed on the prevention of the disease, promotion of
health, and programmes about HIV/AIDS rather than on how a model of
convergence and engagement between the African indigenous health and
biomedical health practitioners regarding treatment of TB should be created.
Research design and methods: A qualitative, exploratory, descriptive and
contextual research design was used. The study conducted within the biomedical
health and African indigenous health practitioner's context and was conducted in
three phases. Non-probability, purposive sampling was used to choose a
population that comprised three groups of participants, namely, biomedical health
practitioners, African indigenous health practitioners and supporters of direct
observed treatment (DOT).The sample size was large enough to determine
differences between groups. The researcher conducted in-depth individual
interviews and focus group to explore and describe their views regarding
convergence and engagement about the treatment of TB. Questions were asked
following the interview guide until data saturation occur. Data analysis was
conducted following Tesch method. Findings: The study found they perceived the treatment of TB differently, largely
because of cultural diversity, for instance, differing beliefs and worldviews that had
an impact on understanding the meaning of concepts such as disease, illness and
wellness. Some believed that it was caused by witchcraft, others the result of
cleansing rituals not having been carried out. It was also believed that Isidliso
entered the victim while sleeping, in the form of food. Thus, the development of
the model of convergence and engagement between the biomedical health and
African indigenous health practitioners will sort out the myths that is in the mind of
the people regarding the cause of TB.
Conclusion: The model of convergence and engagement between the biomedical
health and African indigenous health practitioners regarding the tuberculosis (TB)
treatment was developed following the steps proposed by Dickoff, James and
Wiedenbach and Walker and Avant.Thesis (PhD)--University of Pretoria, 2016.
Nursing Science
PhD
Unrestricted
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Lee, Annette. "The effects on student knowledge and engagement when using a culturally responsive framework to teach ASTR 101." University of the Western Cape, 2020. http://hdl.handle.net/11394/7274.
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Philosophiae Doctor - PhDThe U.S. has a problem: it is not effectively utilizing all the bright young minds available to its science & engineering workforce. In 2012 the President’s Council of Advisors on Science and Technology (PCAST) reported that a million more STEM professionals in the U.S. workforce were needed over the next decade. PCAST reported that the situation is far worse for underrepresented students, who make up 70% of undergraduate students but only 45% of the STEM degrees. Recent reports suggest women in science and engineering have made small gains, while historically underrepresented ethnic groups (Blacks, Hispanics, American Indians) continue to be significantly underrepresented. The lack of diversity in the U.S. workforce is not reflected in the USA population nor is it reflected in the undergraduate student population. As the U.S. aspires to retain a leadership role in research and development in an increasingly diverse and globally interconnected society, this disparity is unsustainable. What if having more culturally interesting, more culturally responsive STEM classes is a way of increasing the diversity of the science and engineering workforce in the U.S.? This study focuses on a topic that has been generally overlooked by the STEM educational community, but one that is directly relevant to student engagement and learning outcomes: the role of culture as a variable in student learning. This study examines how different pedagogical approaches shape student outcomes in Astronomy 101 courses. In a comparative study two different pedagogical approaches were analyzed using both quantitative and qualitative methods in a semiexperimental nonequivalent group research design. The theories of culturally responsive pedagogy (CRP), active learning theory in STEM, and Indigenous knowledge systems (IKS) ground this approach. The findings of this study show important gains for all students. Underrepresented minority students (URM) in the course with increased culturally responsive pedagogy were exceptionally engaged and learning gains soared. By measure of the concept inventory, the URM students in the course with increased culturally responsive pedagogy outperformed all other students in the study. As the U.S. will have a non-white majority by the year 2045 and diversity in STEM faculty lags there is a need for tangible, evidence-based, culture-based curriculum and pedagogy. There is a problem and based on the evidence found in this study, there is a way to fix it.
The U.S. has a problem: it is not effectively utilizing all the bright young minds available to its science & engineering workforce. In 2012 the President’s Council of Advisors on Science and Technology (PCAST) reported that a million more STEM professionals in the U.S. workforce were needed over the next decade. PCAST reported that the situation is far worse for underrepresented students, who make up 70% of undergraduate students but only 45% of the STEM degrees. Recent reports suggest women in science and engineering have made small gains, while historically underrepresented ethnic groups (Blacks, Hispanics, American Indians) continue to be significantly underrepresented. The lack of diversity in the U.S. workforce is not reflected in the USA population nor is it reflected in the undergraduate student population. As the U.S. aspires to retain a leadership role in research and development in an increasingly diverse and globally interconnected society, this disparity is unsustainable. What if having more culturally interesting, more culturally responsive STEM classes is a way of increasing the diversity of the science and engineering workforce in the U.S.? This study focuses on a topic that has been generally overlooked by the STEM educational community, but one that is directly relevant to student engagement and learning outcomes: the role of culture as a variable in student learning. This study examines how different pedagogical approaches shape student outcomes in Astronomy 101 courses. In a comparative study two different pedagogical approaches were analyzed using both quantitative and qualitative methods in a semiexperimental nonequivalent group research design. The theories of culturally responsive pedagogy (CRP), active learning theory in STEM, and Indigenous knowledge systems (IKS) ground this approach. The findings of this study show important gains for all students. Underrepresented minority students (URM) in the course with increased culturally responsive pedagogy were exceptionally engaged and learning gains soared. By measure of the concept inventory, the URM students in the course with increased culturally responsive pedagogy outperformed all other students in the study. As the U.S. will have a non-white majority by the year 2045 and diversity in STEM faculty lags there is a need for tangible, evidence-based, culture-based curriculum and pedagogy. There is a problem and based on the evidence found in this study, there is a way to fix it.
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Onciul, Bryony Annette. "Unsettling assumptions about community engagement : a new perspective on Indigenous Blackfoot participation in museums and heritage sites in Alberta, Canada." Thesis, University of Newcastle Upon Tyne, 2012. http://hdl.handle.net/10443/1401.
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In post-colonial nations such as Canada, sharing power and authorship is increasingly used as a strategy by museums to attempt to pluralise, democratise and decolonise relations with, and representations of, Indigenous peoples. While honourable in its intentions, the increasingly ubiquitous practice of community engagement in museums has been under analysed, and its difficulties and complexities understated. This thesis critically analyses engagement in museum and heritage practice and carefully unpicks the nuances of, and naturalised assumptions about, collaboration and self-representation. Power relations and their tangible manifestations in the form of exhibits, employment, relations, and new curatorial practices, are at the core of the analysis. As a comparative study the research provides a cross-disciplinary analysis of mainstream and community museums and heritage sites through four case-studies. Each of the case-studies engaged with Indigenous Blackfoot communities in southern Alberta, Canada, through consultation, partnership, co-ownership or community control. Between 2006 and 2009 I spent twenty-four months in Alberta researching the casestudies and conducting forty-eight in-depth interviews with museum and community members. This research makes a new contribution to the field through its emphasis on community participants’ perspectives; the importance of inter-community collaboration; and its development of the concept of ‘engagement zones’ which builds on James Clifford’s theory of the museum as contact zone. I argue that engagement creates risks and costs for participants and is not necessarily as empowering or beneficial as current discourse purports. The research illustrates that sharing power is neither simple nor conclusive, but a complex and unpredictable first step in building new relations between museums and Indigenous communities. Understanding the current limits of engagement and restrictions to museum indigenisation will enable collaborative efforts to be strategically utilised to work within and go beyond current boundaries and facilitate reciprocities that can begin to decolonise relations and enrich both museums and communities.
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Kyakuwa, Julius. "Exploring African musical arts as community outreach at the University of Pretoria." Diss., University of Pretoria, 2016. http://hdl.handle.net/2263/60374.
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Lepage, Candis. "An Evaluation of the Ottawa Hospital Viral Hepatitis Telemedicine Program and Increasing Hepatitis C Virus Care Engagement of Indigenous Peoples Through Telemedicine." Thesis, Université d'Ottawa / University of Ottawa, 2018. http://hdl.handle.net/10393/38342.
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Objective: Evaluate The Ottawa Hospital Viral Hepatitis Program (TOHVHP) telemedicine (TM) program for patient retention, treatment initiation and sustained virologic response (SVR) rates.
Methods: Retrospective analysis of TOHVHP cohort data for patients entering HCV care between 2012 and 2016. Logistic regression modeling was used to assess characteristics associated with patient retention, treatment initiation, and achieving SVR. TM outcomes were compared to the standard outpatient clinic and mixed delivery outcomes.
Results: Treatment initiation rates were comparable between TM and the outpatient clinic. TM delivered Direct Acting Antiviral treatments achieved high SVR outcomes across all patient populations. Patient retention was lower among TM patients.
Conclusion: TOHVHP TM program engaged patients facing barriers to traditional HCV care models. Efforts to improve TM retention are needed.
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Halsall, Tanya. "Evaluation of a Sports-Based Positive Youth Development Program for First Nations Youth: Experiences of Community, Growth and Youth Engagement." Thesis, Université d'Ottawa / University of Ottawa, 2016. http://hdl.handle.net/10393/35598.
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In contrast with mainstream Canadian youth, First Nations youth experience many health disparities. Researchers recommended that interventions designed to promote First Nations youth development use a strengths-based lens that recognizes contextual challenges. Furthermore, leadership programming for First Nations youth has begun to show promising outcomes. The overall purpose of this research was to examine the Youth Leadership Program (YLP) program to gain an understanding of program implementation and perceived outcomes related to both individual and community development. Two studies were conducted to fulfil the research purpose. The first study applied a qualitative approach that examined contextual dynamics, implementation issues (Article 1) and perceived impacts (Article 2). Data were collected using semi-structured interviews and analyzed using thematic analysis. Overall, 12 program staff (5 females), one Elder (male) and 10 youth (8 females) participated in semi-structured interviews. In addition, 11 youth (7 females) participated in two focus groups. The data from the youth and staff were included in the first study. The focus group data was included in the second study. In Article 1, findings were categorized into strategies for success and challenges. The following six themes were identified within the strategies for success: (a) designing youth engagement strategies, (b) being creative and adaptable, (c) being a positive presence, (d) applying experiential learning techniques, (e) balancing the integration of culture with youth voice and (f) identifying partnerships and developing relationships with the community. The three themes relating to challenges were (a) community diversity, (b) social issues and (c) staff burn-out. In Article 2, data analysis resulted in three themes that describe the perceived program effects at the participant, staff and community levels. The three major themes include: a) progressive leadership development, b) enhanced relationships and c) increased community participation. Within the second study (Article 3), methods were based on youth participatory evaluation and Photovoice and the design included capacity building, stakeholder analysis, photo exploration and utilization-focused activities. Using a thematic analysis, five themes were identified: (a) fun and fulfilling to engage the children, (b) positive outcomes for youth leaders, (c) community impacts, (d) challenges and (e) opportunities for improvement. Findings for each study are discussed in relation to current theory and practice, and recommendations are provided for future research and programming. This research makes contributions to applied positive youth development programming, community-based research with First Nations youth, youth-led participatory research and developmental systems theory.
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Kennedy, Amber L. "Pedagogical considerations for a culturally responsive reading program for Indigenous students: Reflections from a critical participatory action research study." Thesis, Queensland University of Technology, 2021. https://eprints.qut.edu.au/225973/1/Amber_Kennedy_Thesis.pdf.
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Active student engagement in reading is a major concern of many state, national and international governments. Aboriginal and Torres Strait Islander students on average are well behind Australian standards, due to many factors, including a lack of early reading success. This study investigated what constitutes a culturally responsive reading program for Indigenous children from a critical participatory action research perspective. Culturally responsive pedagogical practices, together with the support of a critical friend with knowledge of local language and culture, contributed to student reading gains (between one and four reading levels in the 5-week data collection period).
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Hughes, Charlotte Degener. "Indigenous-led Resistance to Environmental Destruction: Methods of Anishinaabe Land Defense against Enbridge's Line 3." Scholarship @ Claremont, 2018. http://scholarship.claremont.edu/pitzer_theses/91.
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Enbridge has proposed the Line 3 “Replacement” Project, a new pipeline project taking a new route strait through Anishinaabe treaty territory in what is known as northern Minnesota. In the middle of the regulation process, the future remains unclear of how the State of Minnesota will move forward with the permitting process, but Anishinaabe communities, a range of non-profit organizations, and local landowners remain firmly against the line. Rooted in varied frameworks of Native sovereignty, the land, and Indigenous feminism, Anishinaabe communities lead the resistance against a product of ongoing settler colonialism, racial capitalism, and environmental racism. This thesis contextualizes the multi-tactical repertoires of those defending the land in the existing work of Indigenous scholars who write on the necessity for land-based resistance towards the unsettling process of decolonization. Ultimately, the resistance against Line 3 is representative of a long-term battle for Native sovereignty and self-determination in defense of the land and future generations.
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Freilich, Emily. "Restoration of Mauri (Life-Force) to Okahu Bay: Investigation of the Cultural, Social, and Environmental Restoration." Scholarship @ Claremont, 2018. http://scholarship.claremont.edu/pomona_theses/188.
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This thesis investigated the restoration of mauri (life-force) to Ōkahu Bay, Auckland New Zealand. Ōkahu Bay is part of the land and waters of Ngāti Whātua Ōrākei, a Māori hapū (sub-tribe). Ngāti Whātua Ōrākei has been driving the restoration, restoring Ōkahu Bay based on their worldview, visions, and concerns. This vision and control of the restoration process allows them to bring in the hapū in sustainable engagement and have the long-term vision and commitment necessary for self-determination. However, while there has been progress with projects and improved decision-making authority, hapū members are still not seeing their whānau (family) swimming in and caring for Ōkahu as much as they would like. Interviewees wanted to see an explicit focus on encouraging hapū members to use the bay, such as more educational programs and water-based activities, and continued efforts to improve water quality. Shellfish populations have also not recovered after a decade of monitoring due to structural aspects such as existing stormwater pipes. Changing these requires Auckland City Council to make stronger commitments to supporting Ngāti Whātua’s restoration. Overall, this investigation showed that in this restoration, a clean environment is essential to build community and a community is essential to build a clean environment. This community-driven restoration, while not perfect, has great potential to truly reconnect people with their environments, decolonize the land and the people, and create thriving ecosystems and people that benefit themselves, their communities, and the wider Auckland community.
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Truscott, Keith. ""More than three "Rs" in the classroom" : a case study in Aboriginal tertiary business education." Thesis, Edith Cowan University, Research Online, Perth, Western Australia, 2011. https://ro.ecu.edu.au/theses/925.
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This was an investigation of factors that assisted Australian Aboriginal students complete or incomplete a business course at a University in Perth between 2000 and 2010. The concept of resilience and related factors of inclusion and exclusion from the participants’ past were assumed clues by the researcher. The investigation involved four inquiries. First, the researcher reviewed recent statistics of Aboriginal population, education and employment. A short history of Aboriginal education in Western Australian was also made. Both reviews indicated Aboriginal people endured relative exclusion and a lower status than the mainstream population in areas of education and employment.
Second, the researcher assumed that a shared interdependency existed between distinct “ethnic groups” (Barth, 1969) in terms of “levels of engagement at the cultural boundaries”. The cultural boundaries consisted of four layers, namely observable behaviour and material artefacts, institutions, values and worldviews (Barney, 1973; P. D. Milnes & Grant, 1999b). At these “cultural boundaries” that the researcher explored, there were more than three “Rs” (i.e. reading, writing and arithmetic) concerns active in the classroom, namely the silent “R”, resilience.
Third, the researcher built upon the theoretical work of Francis’ (1981) ‘teach to the difference’, Nakata’s (1997) idea of ‘cultural interface’ and Milnes’ (2008) concept of ‘meeting place’. The researcher then adapted a new research model called ‘engagement at the cultural boundaries’.
Fourth, the researcher conducted a large case study on four samples. A short life-history interview was made of each sample: 1) a pilot study of a previous business graduate; 2) Aboriginal graduates (n=17); 3) Aboriginal non-graduates (n=13); 4) teaching and administrative staff (n=6). Then the pilot study and three groups of stakeholders were rated with a ‘resilience score’ in terms of their engagement at social and economic boundaries based on their personal, public, training and economic identities.
The researcher concluded that overall ten factors of resilience had assisted the Aboriginal students complete or incomplete the tertiary business course. These ten factors were: a strong self-reference point, sense of community, structured living, strong support network, stakeholders identifying with struggles, significant role models, strong status and a single mindedness to complete the task at hand, skills in crisis management, and a previous history of successful engagement at the cultural boundaries.
Besides the pilot study, the students who completed the tertiary business course had a high resilience score based on previously, strong inclusive engagements at the two key cultural boundaries, the social and economic boundaries. Those students who did not complete the tertiary business course still had a high resilience score, but showed less experiences and examples of inclusive engagement at the overall cultural boundaries prior to and for the duration of the tertiary business course. Teachers of Aboriginal students would do well to discern that Aboriginal students do have a high resilience score overall despite their publicly acknowledged low status and historic loss of economic power. Teachers and key stakeholders in Aboriginal tertiary education also would do well to recognise that some of the ten factors of resilience in Aboriginal tertiary students, especially those resilience factors linked to training and economic identity, require more focus and strengthening. The challenge for all stakeholders of tertiary education is to develop all factors of resilience so that Aboriginal students can experience more inclusion as the latter engage at the tertiary cultural boundary.
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Daly, Lewis. "The symbiosis of people and plants : ecological engagements among the Makushi Amerindians of Amazonian Guyana." Thesis, University of Oxford, 2015. https://ora.ox.ac.uk/objects/uuid:6bb0c864-68d3-4909-b6d1-362e653229b1.
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This ethnoecological study of the Makushi Amerindians of Amazonian Guyana explores the place of plants in the indigenous culture and cosmology. The North Rupununi, the homeland of the Makushi people, is a bioculturally diverse mosaic of neotropical savannahs, forests, and wetlands. As subsistence hunters, fishers, and horticulturalists, the Makushi live in a constant and dynamic interaction with their ecologically rich surroundings. Against the human-faunal bias latent in much Amazonian anthropology, I place plants firmly at the centre of analysis, a positioning that mirrors their centrality in the ethnographic context. Human-plant encounters explored herein include swidden agriculture, the cultivation of bitter cassava, the fermentation of cassava drinks using a domesticated fungus, the use of a category of charm plants, and the consumption of plant substances in shamanic ritual. With the Makushi, I emphasise the status of plants as living selves and agents of semiosis, occupying perspectives on the world in and outside of their interactions with human beings. In order to investigate ethno-theories of life, I attempt to understand the constitution of the person - and associated notions of body and soul - in the indigenous cosmology. Makushi ontology can be characterised as animic - though as I argue, it also incorporates naturalistic and analogic elements. Thus, it is poly-ontological. This study pursues a dual goal: first, to pay heed to the trans-specific domain of living entities revealed in the Makushi ethnoecology, and second, to rethink conventional symbolic frameworks characteristic of anthropological approaches to culture. I explore the application of a more robust approach to sign-flows in nature - Peircian ecosemiotics - that allows for the analysis of plant communication, birdcalls, insect stings, and leaf patterns, as well as human language. In tracing these interspecific webs of signification, conclusions are drawn about the varied ways in which Makushi people engage with and think about their living environment. At the same time, many Makushi multispecies engagements are based on the physical transfer of substances between bodies of different kinds. In order to better account for this pervasive 'substance logic', greater attention must be paid to indigenous notions of corporeality and personhood. In doing so, I propose a dual analytical model that takes both the flows of signs and the flows of substances as its combined objective. This approach enables new conclusions to be drawn about multispecies relationality in indigenous Amazonian cosmologies.
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Birrell, Carol L., University of Western Sydney, College of Arts, and School of Education. "Meeting country : deep engagement with place and indigenous culture." 2006. http://handle.uws.edu.au:8081/1959.7/20459.
Full textAbstract:
This thesis explores place-based experiences of non-Indigenous persons in Australia. It examines the extent to which it is possible for non-Indigenous persons to enter deeply into Indigenous ways of seeing and/or knowing place and what the implications of this may be in terms of personal identity and belonging in Australia today. The thesis draws upon the emerging cross-disciplinary field of place studies and is embedded in the discursive space of the encounter between Western and Indigenous knowledge systems. The Indigenous concept of ganma, meaning ‘meeting place’, the meeting of saltwater and freshwater bodies, is the organising principle by which the encounter is examined. Because place-based experiences are the central focus of this study, phenomenology has been chosen as the methodological framework that can hold the complexity, multilayered meaning and ambiguity characteristic of the human experience. What informs this research is a hermeneutic phenomenological inquiry. The specific methods used to carry through such an approach involve three aspects: observations of and conversations with Aboriginal Yuin Elder Uncle Max Harrison in order to shed light on the cross cultural experience; open-ended phenomenological interviews with four participants who received land-based teachings with the Elder aimed at bringing forth the quality of their experiences; and first person phenomenological research through different forms of textual production that reflect the nature of deep engagement and dialogue with place. The discussion chapters confirm the complexities of the encounter between two cultures yet demand a rethink of the intercultural space, the ganma. A new notion of ganma is proposed where a shared sense of place between Indigenous and non-Indigenous persons is Participants in the research had a powerful and profound embodied experience of Aboriginal culture, of Aboriginal place or country. These outcomes derive not through borrowing from or wholesale appropriation of another culture, but from direct experiencing and through direct dialogue. The nexus of the interchange is revealed to be an exceedingly complex structure. First, place is no blank space - it is inscribed and saturated with meaning. Country continues to exert its influence, inform, evolve and reveal itself. The potency of country is particularly strong when that site is a sacred site. Second, the influence of the Aboriginal Elder, as mediator of the teaching sites, has considerable impact. Third, the individual’s own psychic contents are brought to bear in any relationship with place. It is posited that an unhinging takes place that allows the shift from one mode of experiencing reality, a Western way of inhabiting the world, to another mode, an Indigenous way of being in the world. The venturer into the new ganma straddles both worlds, is able to adjust to the transfer of knowledge from one cultural context to another and adopts aspects of both cultures into their new conceptual framework. This new merging of the ancient and the modern incorporates place as inscribed with ancient meanings and place with new meanings and new inscriptions. Narratives of place embody the evolving notion of switching modes of reality to switching modes of being as new ongoing forms that challenge existing cultural explanations. The integration of an Aboriginal worldview in non-Indigenous persons may be leading towards the development of a new sensitivity that connects us with place, more informed by Indigenous ways of being.Doctor of Philosophy (PhD)
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Yao, Tsung-Wei, and 姚宗威. "A Study of Indigenous Student Engagement in Place-Based Education." Thesis, 2017. http://ndltd.ncl.edu.tw/handle/2562cq.
Full textAbstract:
博士國立彰化師範大學
科學教育研究所
105
Through the orientation of phenomenology and micro-ethnographic (discourse analysis), this study explores indigenous students' learning in four indigenous Place-Based Education (PBE) science learning modules. With the modules, we found the features of the indigenous students' learning, the learning outcomes, the factors of affecting student engagement, and the impact of indigenous students’ ethnic identity. In the study were two indigenous schools in the middle of Taiwan, each with two classes. There were 48 indigenous fifth and sixth graders, including the Atayal, Bunun and Sediq. The teaching themes of the four PBE modules were about landslide, weaving, botanic and biological diversity. The findings showed that the learning characteristics of the indigenous students in the PBE module included the willingness to participate in the practical curriculum and the “Samba School” learning community, both of which enhanced the indigenous student engagement. In the three modules pretest-posttest statistical analysis, two of the modules showed that students made significant progress, and one of them was not significant. However, with the analysis of the concept map and the assessment of the indigenous teacher, we found that the indigenous students could learn through the PBE curriculum module to obtain positive learning results. The factors that affected indigenous students' learning input included the local elements of teaching aids or Indigenous Knowledge (IK) provided by the elderly and even the elderly themselves as well. Indigenous teacher changed the focus in class owing to the questions related to IK raised by the students and guided the students to the in-depth discussion. The indigenous teacher possessed the acculturative dual cultural identity and the positive emotion in the IK of the PBE module. Thus, in the practice of the PBE, the teacher can played the competent cultural guide, became the key factors of enhancing the indigenous student engagement and provided the basic conditions of the indigenous students to cross the boundary of IK and Western Modern Science (WMS). Through the interview, it assumed that the indigenous students had a high degree of ethnic identity before the course. Therefore, there was no significant difference existed in ethnic identity survey between the before and after the PBE course.
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McGinnis, Gabrielle. ""We speak for country": Indigenous tourism development options for community engagement in Australia." Thesis, 2019. http://hdl.handle.net/1959.13/1402923.
Full textAbstract:
Research Doctorate - Doctor of Philosophy (PhD)Indigenous communities around the world are becoming involved in tourism development to gain the social, economic, cultural and environmental benefits that the sector can offer. However, limitations in accessing resources, funding, support and skill-training may reduce many of the possible benefits of tourism development. These limitations may lead Indigenous communities to either not engage in tourism development or engage in options that may not best suit Indigenous people. The lack of suitable engagement options with Indigenous communities can lead to issues such as: commodification of culture; inauthenticity of cultural representation; loss of Indigenous knowledge, heritage and values; as well as the continuous deficit of social benefits, such as education and skill-training. This study aims to examine how alternative, digital options for engagement in, and control over, tourism development may mitigate these limitations and issues for Indigenous peoples and communities, while increasing the benefits of tourism development. The research for this study was conducted with the Wagiman community of Pine Creek in the Northern Territory (NT) of Australia, who possess distinct representations of culture, identity and knowledge of country, as well as a broad range of data resources, including: collections of placenames; geographic data; ethnobiology data; interviews; and access to already established tourism infrastructures. These data resources support the evaluation of digital mapping and marketing of Wagiman knowledge through Google maps, websites and mobile apps as well as the feasibility of Indigenous tourism development, the conservation of local heritage, and potentially positive social benefits and political influence for the long term. The objective of this research is to determine: 1.) The options for engaging with the Wagiman participants in ways that benefit and empower the wider Wagiman and Pine Creek communities. 2.) Whether the Wagiman people of Pine Creek wish to engage in tourism development, and if so, what the options for engagement might be. 3.) Whether digital options for engagement in tourism development are viable for the authentic sharing, conservation and promotion of Wagiman heritage to tourists, younger generations of Wagiman people as well as the wider Pine Creek community. 4.) If tourists visiting Pine Creek are interested in local and Aboriginal tourism attractions and/or would access Wagiman knowledge on digital platforms while travelling. 5.) How should digital tourism and heritage products be managed to advance longer-term sustainability. This study finds that adopting Wagiman methodologies of research, such as oral knowledge-sharing on-site in Wagiman country, as well as through digital interpretation off-site, may help promote and conserve Wagiman, and wider community, heritage in Pine Creek. Digital options of Wagiman engagement in tourism may: 1.) foster local pride and empowerment by providing access to tourism and heritage resources, education and skill-training in research and development 2.) create stronger bonds of trust and friendship with outside researchers while conducting Wagiman-led research on-site and on-line 3.) promote awareness and authentic Wagiman heritage to tourists and locals 4.) diversify local tourism developments and 5.) create an integrated Wagiman and non-Indigenous co-management system for maintaining digital tourism products and heritage promotion for the long-term. The findings of this study suggest that adopting Indigenous methodologies may help engage Indigenous people and communities in leading research and development through culturally appropriate options thus decolonising tourism research and development while promoting trust between researchers and communities for long-term heritage conservation and social empowerment. This research is partly funded by an Australian Research Council (ARC) grant that focuses more broadly on providing practical, digital outputs for archiving spatial, biocultural knowledge of Aboriginal communities in Australia.
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Tamang, Asha Lal. "Experiences of the 1996-2006 civil conflict in Nepal: narratives of engagement of Tamangs (indigenous people) and Bahun-Chhetris (non-indigenous people)." Thesis, 2013. http://hdl.handle.net/1959.13/1036131.
Full textAbstract:
Research Doctorate - Doctor of Philosophy (PhD)This thesis explores people’s experiences of the recent political insurgency in Nepal that impinged upon, and transformed everyday life in rural communities. Since 1996, the civil conflict has killed more than 13,000 people, injured thousands, displaced many others, and damaged innumerable properties. Employing qualitative techniques: focus group discussions, in-depth interviews and extended family case studies - the study has generated knowledge from two groups: a marginalised indigenous people - the Tamangs; and the dominant non-indigenous people - the Bahun-Chhetris. Findings imply that poor governance and injustice was the root cause of the conflict, and that was fuelled by pervasive discrimination and low socio-economic status, especially for those in rural areas, and for members of marginal groups. The civil conflict severely affected livelihoods and national development. Access to basic social services, especially health and education, was restricted. Overall, livelihood opportunities were reduced. Rural people adopted various coping strategies to maintain their survival; among them: silence, avoidance and adaptation. The impact of the conflict was different for Tamangs and Bahun-Chhetris, and so were some of the coping strategies. The higher socio-economic status and better networking skills of the Bahun-Chhetris gave them a distinct advantage. Both men and women participated in the civil conflict. The bravery of female rebels convinced the government to recruit women into the national military forces. Through the Maoist rhetoric and promises, the civil conflict raised the people’s awareness overall and increased expectations, leading to the post-conflict emergence of some intensified ‘identity politics’ based on ethnicity, religion and geographical differences. Neither the Maoists nor the government gained an ultimate victory in the war. Nonetheless, post-conflict, Nepal became a 'Federal Democratic Republic' with the Maoist Party in control. The main leaders of the new government in the New Nepal came from among the Bahun-Chhetris with the inclusion of a few ethnic elites. Post-conflict transformation in the New Nepal has been very slow, particularly in establishing peace and security, and institutionalising democracy and human rights. Indigenous groups and marginalised minorities feel that their needs and demands have not been met, despite the promises of Maoist rhetoric during the civil war, and continuing policy initiatives of the current government. There is still a risk of local and perhaps widespread civil insurgency, especially if people’s expectations and the post-conflict issues are not addressed appropriately as the years go by. Beyond the contribution to knowledge about contemporary Nepal, this thesis makes a contribution to our knowledge about the experience of ordinary people in civil insurgencies in South Asia. It also contributes to the epistemology of people’s movements, political insurgencies and violent events that have impacted on and transformed the society of developing countries. Most importantly, the thesis has made visible the roles played by rural people in the process of making histories or bringing changes in a state governance system, an area of enquiry that has suffered from under-acknowledgement, and a lack of research.
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"Attaching Your Heart: Community Engagement and Innovative Youth Programming with Pueblo Communities." Doctoral diss., 2015. http://hdl.handle.net/2286/R.I.29865.
Full textAbstract:
abstract: This dissertation explores the notion of Pueblo community engagement at multiple levels, from the communities’ role in engaging its members, the individual’s responsibility in engaging with the community, both the community and individual’s engagement relationship with external forces, and the movement towards new engagement as it relates to youth and community. This research recognizes both the existing and the changing nature of engagement in our Pueblo communities. Because the core value of contribution is critical to being a participant in community, both participants and communities need to think of what needs to be done to strengthen Pueblo community engagement , for community and for youth. On the community side, this dissertation examines past community programs impact to the social structures of Pueblo communities and highlights a couple of new strategies to incorporate community voice in programming efforts. In addition, this dissertation explores youth contribution to community. The notions of community recognizing and being receptive to new ideas for youth engagement and of instilling their sense of community in youth is critical to the ‘new engagement’ paradigm. This dissertation proposes that one strategy is to incorporate youth in the governance structures of community through innovative programming with the ultimate goal of instilling in youth the feeling that they belong to their community.Dissertation/Thesis
Doctoral Dissertation Justice Studies 2015
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Aluko-Kpotie, Oluwabukola Omolara. "Staging sustainability : an indigenous performance approach to development communication." Thesis, 2012. http://hdl.handle.net/2152/26612.
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The process of communicating notions of sustainable development in rural grassroots communities in the oil-rich region of southern Nigeria, West Africa, is complex and remains an on-going challenge. The material consequences of ineffective communication between community leaders and their constituencies are evident in the Nigerian communities examined in this dissertation, where poverty is pervasive and where a large majority of the population can neither read nor write in English. Popular performances, specifically theatre, are an essential medium of communication and information dissemination on community development projects in these communities. Theatre for Development (TFD), as these form of popular performances are called, was first introduced to the country in 1975. Its methodology is an adaptation of the techniques of Theatre of the Oppressed created by theatre scholar Augusto Boal. The method is aimed specifically at effecting dialogue, encouraging critical thinking, and motivating the desire for community development and social change. A number of challenges, however, limit the effectiveness of this method in achieving these goals. They include funding constraints, which restrict the amount of time TFD participants spend working in any community and limit follow-up visits to sustain integral dialogues begun during a post-performance discussion. In essence, funding restrictions limit the possibility of achieving sustainable community development. To address this key challenge of time constraints and to facilitate sustained development dialogue between community stakeholders, this dissertation examines the use of indigenous performance practices staged by local performers in rural grassroots communities. By creating and staging a TFD performance using structural elements of oriki, an indigenous performance practice in the region, I address a core research question: How do structures and contents of indigenous performance practices create forums for sustained dialogue and collective consciousness awakening? The answer to this question lays the foundation for sustainable development projects in Nigeria and offers a practical way to improve the effectiveness of TFD as a medium of information dissemination, a tool to facilitate sustained dialogue, and a community development approach in rural grassroots communities in the country.text
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Bussing, Greg Austin. "Albeit with misgivings : applying actor network theory to the contested case of the South Lawrence Trafficway." Thesis, 2014. http://hdl.handle.net/2152/28525.
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This paper analyzes a contentious road-building project by elucidating the different values involved and articulated in the decision-making process, delineating the various networks of institutions, individuals, organizations and materials formed around these values, and describing the outcome of the conflict as a function of the interactions between and among these networks. The project in question is the South Lawrence Trafficway, a section of Kansas Highway 10 (K-10) intended to route traffic south around the City of Lawrence, as opposed to its current alignment through the local streets of the city. This particular project has been contested for decades, primarily because of the historical, cultural and environmental values placed on the land through which the road is routed, known as the Wakarusa Wetlands, Baker Wetlands, or Haskell/Baker Wetlands. The analysis focuses on moments of value articulation- critical points during the conflict during which actors and networks of actors express their values with the intent of affecting the outcome of the decision. This paper’s analysis of the conflict draws on Henrik Ernstson’s framework for studying environmental justice and ecological complexity in urban landscapes, along with research on place meaning and desired outcomes for land-use decisions and natural resources planning efforts. The report will examine the decision-making process behind the proposal and approval of the South Lawrence Trafficway, taking into consideration the various institutional and individual actors (and networks of actors) involved, the positions, motivations and strategies of these actors, and the documents used in arguments for either side (maps, documents, court decisions, reports, etc.). The paper begins with an introduction, which includes a condensed summary and chronology of the South Lawrence Trafficway project. Literature review and research design sections follow. The next chapter discusses the actors, networks, values and materials involved in the conflict, as well as the legislative and institutional context within which the conflict occurs. The paper concludes with a summary of findings, and the proposal of future research questions.text
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"Maya scripta: applying technology to foster indigenous awareness in Guatemala, a case study with community engagement at Dolores, Petén." Tulane University, 2020.
Find full textAbstract:
archives@tulane.eduA large gap between indigenous and non-indigenous people exist in Guatemala. I propose that this gap exists in part due to the intentional exclusion of indigenous related content, such as indigenous languages and pre-Columbian history, from the national curriculum. Ladinos see Maya and other indigenous groups as inferior mainly because they ignore their customs, languages, and cultures. In order to remediate this issue, the Maya Scripta project developed an online database containing Maya hieroglyphic inscriptions. This brings to the public information usually available only in specialized professional journals and mostly in English. Maya Scripta allows professionals, students, amateurs, and curious to access Maya inscriptions and their translation in Spanish for free and in a friendly and interactive display. This compensates for the lack of information in the school system. A community-engaged project developed with the Regional Museum of Southeastern Petén, Juan Pedro Laporte Molina, in Dolores, Petén, tested this hypothesis. The project consists of three axes: Marketing and Exposure, Exhibition, and Education. Through the first two axes we increased the number of visitors to the museum and improved the overall visit experience. The third and most important axis consisted of pairing with the museum and Universidad del Valle de Guatemala to develop workshops for local students from Dolores using the online platform of Maya Scripta. Through them, they learned about ancient and modern Maya, alongside with how the Maya hieroglyphic writing system works. As students attended more workshops, they increased their knowledge about the Maya and also had a more positive perception, proving the usefulness of Maya Scripta as a teaching tool and the importance of including indigenous related content in the classroom. Surveys also found that the environment where students interact plays an important role in how they understand Maya groups and also on what ethnic filiation students show. The project proved how a community-engaged approach can yield better results for all the parties involved in a collaborative, effective, and successful way.
1
Ruben Morales Forte
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Lester, John. "Why do Aboriginal kids switch off school?" Thesis, 2016. http://hdl.handle.net/1959.13/1318450.
Full textAbstract:
Research Doctorate - Doctor of Philosophy (PhD)This case study in one rural district in the state of NSW in Australia with high Indigenous enrolments was initiated by the local Indigenous community and Regional Education Authority to directly address serious concerns they had about Indigenous completion rates in their district. The study aimed to provide the first comprehensive holistic Indigenous examination of why Aboriginal students switch off school, when this takes place, and to propose key interventions to address the problem. The study was longitudinal and followed 43 students, across two cohorts (Year 5 and 7) from six high schools, one central school and six primary feeder schools in the district over a four year period. Key informants and data were drawn from education systems (drilling down to regional level), schools and their staff, and the Indigenous parents/community from the district. The research is grounded in Indigenous Methodologies which prioritize Indigenous voices including the author’s unique perspectives as a leading Indigenous educator and his journey in the study as Indigenous researcher. It further utilises mixed-mode tools with an emphasis on qualitative data collection including over 160 interviews embracing the storied nature of Indigenous experience in their community and schools/district, alongside supporting data collected from survey and questionnaire and existing statistical databases. Outcomes from the study clearly demonstrated the diversity of Indigenous students, their backgrounds, school results and consistently strong cultural family backgrounds. Defined engagement levels were established for the case students, namely engaged, disengaged and unengaged. These levels of Indigenous Engagement (‘ie’) call for specific strategic approaches if outcomes around retention are to be significantly improved. The research further highlighted the great strength and resilience in the Indigenous community in the face of what has become a deeply entrenched problem of misrepresentation of community by the system and schools and underestimation of both Indigenous students and community, which typically has resulted in stereotypical responses from schools and their staff. The Indigenous researcher’s own journey through the study and the impact of the research on his varied, high level, Indigenous educational leadership roles provided a further layer of personal and cultural dialogue throughout the study that offered a space for continuous reflection, analysis and interpretation. Through this reflection a level of clarity emerged which is captured through a critical use of traditional ‘Rarrk’ painting analogy possibly extending Indigenous interpretive approaches and the discourse around Indigenous research method. The findings challenge the unproblematic interpretation of state level policy and opinions generated on limited or no data.
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Brown, Amy D. "Collaborative management, differential discourse, and youth engagement; a case study of Auyuittuq National Park, Nunavut." 2016. http://hdl.handle.net/1993/31834.
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The collaborative management arrangements in place for Nunavut’s National Parks demonstrated a shifting trend in Canadian resource management, where Indigenous
people are increasingly involved in the governance of traditional lands. This work
considered the arrangement in place for Auyuittuq National Park, Nunavut, by exploring
the effect that differential discourse had on policy formation and implementation. To
focus the research on a single management issue youth engagement was selected for
consideration. Employing a qualitative case study strategy of inquiry, data was collected
by conducting 50 interviews and 7 focus groups in the park adjacent community of
Pangnirtung. The project findings indicated that the Parks Canada Agency’s discourse
maintained a dominant position within the management process, such that many of the
youth engagement strategies implemented did not account for Inuit cultural practices. As
a consequence of this omission, many of the implemented methods were unintuitive to
the community, and in some cases served as a barrier to youth participation.October 2016
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Donovan, Michael Joseph. "What form(s) of pedagogy are necessary for increasing the engagement of Aboriginal school students?" Thesis, 2016. http://hdl.handle.net/1959.13/1321369.
Full textAbstract:
Research Doctorate - Doctor of Philosophy (PhD)This thesis was developed on the basis of Aboriginal educational practices that have been acknowledged in the field as best practice when engaging Aboriginal school-age students in their education. Within my history of engaging with Aboriginal school-age students and preparing pre-service teachers to work with Aboriginal students I have consistently supported many of the Aboriginal pedagogical theorists’ understandings of what stands for best practice when working with Aboriginal students. Some of these pedagogical understandings came as standard pedagogical practices as an Aboriginal person working with younger Aboriginal students. The recognition of these standard best pedagogical practices came from my working with Aboriginal students in a primary school setting as an Aboriginal Educational Assistant (AEA) and were later refined through exposure to other educational professionals and through my own studies as a teacher which I undertook whilst working as an AEA. I entered higher education as an academic in 1996 and started teaching pre-service teachers about working with Aboriginal students in 1997; this is a role I have continued to the present date. During this time I have extended my reading and my professional networks to include many of the authors who have developed the foundational understandings of what is considered best practice when working on the engagement of Aboriginal students in their schools. Whilst examining the existing research, I noted that many of these studies had been conducted on a small scale. The majority of them included single class or school samples, with some involving only teachers and administrative staff who were directly interviewed about which practices most effectively engage Aboriginal students in their schooling. There has been a more recent change in the approach to this process with Aboriginal parents now being interviewed about what they believe is best for their children. But, to date, there have been very limited research-based inquiries that have targeted Aboriginal students as the primary source of inquiry in gaining an understanding of what best engages Aboriginal school-age students in their schooling. This is where my research study fits within the current literature: it examines which form(s) of pedagogy are necessary for increasing the engagement of Aboriginal school students. I have used research practices that are grounded within Aboriginal cultural understandings that consider a culturally safe inquiry process and targeted school-age Aboriginal students from a variety of social, economic, geographical, and cultural settings and asked them what best engages them in their schooling. This study uses the Aboriginal students’ standpoint and understandings as the primary point of reference to ascertain which practices are most effective in engaging Aboriginal students.
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Fang, Yi-Jie, and 方宜潔. "A Study of Relationship between English Learning Interest and Learning Engagement of 5th and 6th Graders Taught by Indigenous and Foreign Teachers." Thesis, 2018. http://ndltd.ncl.edu.tw/handle/4888jb.
Full textAbstract:
碩士國立彰化師範大學
教育研究所
106
The study explored the relationships between English learning interest and learning engagement in 5th and 6th graders in Taichung City and Changhua County. Questionnaire survey was adopted as the research method. There were 928 participants stratified sampled from elementary schools in Taichung and Changhua to complete a survey. The instruments included English learning interest Scale and English learning engagement Scale. Through the descriptive statistics, t-test, Pearson's correlation and multiple linear regression analysis, the findings of the study are as follows: 1. English learning interest and English learning engagement were at intermediate–to-high level. 2. The girls’ scored in English learning interest is higher than boys . 3. There were no significant differences on graders in English learning interest and foreign teachers. 4. There were some differences on gender, grader, and foreign teachers in English learning engagement. 5. There were positive correlations between English learning interest and learning engagement. 6. Foreign teacher’s teaching cannot predict English learning engagement. 7. English learning interest can positive predict English learning engagement. According to the findings of this study, suggestions are provided to elementary schools, English teachers and researchers in the future. Keywords：learning interest, learning engagement, foreign English teachers
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McCann, Elisabeth. "The Seven Cs Ethical Model of Communication: Environmental Communication and Indigenous Knowledge Management Strategies in International Agricultural Development." Thesis, 2012. http://hdl.handle.net/1969.1/ETD-TAMU-2012-08-11702.
Full textAbstract:
This dissertation explores a number of issues facing international nonprofit organizations and individuals working in agricultural interventions supporting rural development with the goal of creating an ethical foundation of communication values and practices. A theoretical framework is formulated, with the principles of environmental communication as a foundation. Special emphasis is placed upon knowledge management strategies utilized when working with indigenous populations. From these theoretical foundations, the emergent 7Cs ethical model of communication is constructed via the concepts of: Collaboration, Culture, Community, Conservation, Capacity, Care, and Consistency. A critical-rhetorical ethnographic case study of the Binational Agriculture Relief Initiative?s discourse is offered to explore the functionality and applicability of the 7Cs model. Using the 7Cs model as a guide, this analysis examines issues associated with nonprofit advocacy and developing communication strategies for international organizations serving agricultural development. Conclusions for the 7Cs ethical model of communication offer perspective on the model as a discursive response to neoliberal policies and international development ethics.
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"Epistemological Stretching and Transformative Sustainability Learning: An Intuitive Inquiry." Thesis, 2014. http://hdl.handle.net/10388/ETD-2014-09-1760.
Full textAbstract:
I have chosen to conduct an intuitive inquiry into the relationship between a pedagogical focus on epistemological stretching and transformative sustainability learning. The study contributes to theoretical and practical knowledge of teaching and learning about and within the realm of transformative sustainability learning, and contributes to a deepened understanding of epistemological stretching as a pedagogical orientation. Specifically, I have investigated the implications of epistemological stretching as a focal point for teaching and learning for students in ENVS 811: Multiple Ways of Knowing in Environmental Decision Making, a graduate level course in the School of Environment and Sustainability (SENS) at the University of Saskatchewan.
Using the 5 cycles of Intuitive Inquiry, this research records and interprets accounts of eight students who participated in ENVS 811. The course is oriented around critical examination of human-nature relations with an emphasis on epistemology. The goal for this research is to investigate the ways in which a focus on epistemological stretching can enable three things: (1) prepare students to engage in interdisciplinary and sustainability knowledge creation; (2) help alleviate the epistemic incongruence in resource co-management arrangements; and (3) bring multiple ways of knowing to bear on complex environmental issues.
This research is focused on answering three questions:
1. In what ways can a focus on epistemology help enable perspective transformation implicit in a transformative learning experience?
2. In what ways can educating for epistemological stretching result in new ways of thinking, valuing, doing?
3. In what ways can epistemological stretching help students engage in more effective and ethically appropriate ways with Indigenous peoples and their knowledges?
This research concludes that epistemological stretching can contribute to transformative sustainability pedagogy in meaningful ways and develops 5 lenses for describing the conceptual spaces in which learning occurs: acknowledgement and deconstruction of power, relationship reconceptualization, change in perspective and action, worldview bridging, and validation of previously held views.
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Chow, Winnie. "Three-partner dancing: placing participatory action research into practice within and indigenous, racialised & academic space." Thesis, 2007. http://hdl.handle.net/1828/190.
Full textAbstract:
Historically, most research on Indigenous peoples has been framed by Western empirical positivism which fundamentally conflicts with Indigenous circular ways of knowing. Current research governing bodies, scholars, and Indigenous communities have generated new theories and guidelines for research structures that support respectful and meaningful practices with Indigenous peoples. Participatory action research (PAR) attempts to address the unequal power structures inherent in research relationships: participants set the agenda for the research and are co-researchers in the project. In this study, I placed PAR theory into action to problematize research practices and to generate new discourses for research within an Indigenous context.
The Lil’wat Nation and I collaborated on a PAR project in 2006-2007 that led to the formation of the Lil’wat Girls’ and Women’s Affirmation Group. Through the process of reflection-in-action we identified several opportunities for growth as we examined PAR theory in practice. Using decolonizing research methods and a metaphor of the Lil’wat s7istken (pit house), the model of practice wove between three distinct worlds with divergent protocols and pedagogies: the worlds of the Lil’wat, academia, and the researcher’s racialized lived experiences. This model of practice aimed to disrupt the essentialized dichotomies of Indigenous and non-Indigenous relationships and to problematize research practices for the academic and research communities to consider for their practice. The findings exposed several lessons at sites of praxis pertaining to the intersection of PAR theory and practice: definition of the community; ethics in the community; racialized researcher space; and PAR incongruence. The model was intended not as a “how to” manual, but as an entry point for discussions to advance respectful decolonizing research practices.
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Mellor, Andrea Faith Pauline. "“Day by day: coming of age is a process that takes time”: supporting culturally appropriate coming of age resources for urban Indigenous youth in care on Vancouver Island." Thesis, 2021. http://hdl.handle.net/1828/13118.
Full textAbstract:
The Truth and Reconciliation Commission’s first call to action is to reduce the number
of Indigenous children and youth in care, including keeping young people in culturally
appropriate environments. While we work towards this goal, culturally appropriate
resources are needed to support children and youth as evidence shows that when
Indigenous youth have access to cultural teachings, they have improved physical, mental,
emotional, and spiritual health outcomes.
Our project focused on the protective qualities of Indigenous coming of age teachings.
Together with our community partner Surrounded by Cedar Child and Family Services,
we worked to develop resources that inform and advocate for a culturally-centered
coming of age for urban Indigenous youth living in foster care in Victoria, British
Columbia on Lekwungen Territory. This dissertation begins with a literature review to
provide the social and historical context surrounding urban Indigenous youth-in-care’s
access to coming of age teachings. This is followed by a description of the Indigenous
research paradigm that guided our work, what it meant for us to do this project in a good
way, and the methods that we used to develop three visual storytelling knowledge sharing
tools. Three manuscripts are presented, two published and one submitted, that reflect a
strength-based vision of coming of age shared by knowledge holders who participated in
our community events.
The first manuscript retells the events of the knowledge holder’s dinner, where
community members shared their perspectives on four questions related to community
engagement and youth support. An analysis of the event’s transcripts revealed key themes including the responsibility of creating safe-spaces for youth, that coming of
age is a community effort, and the importance of youth self-determining their journey. A
graphic recording and short story are used to illustrate and narrate the relationship
between key themes and related signifiers. This manuscript highlights the willingness of
the community to collectively support youth in their journeys to adulthood.
The second manuscript focuses on our two youth workshops that had the objective of
understanding what rites of passage youth in SCCFS’s care engage with and how they
learn what cultural teachings were most important to them. The findings suggest that
when youth experience environments of belonging, and know they are ‘part of something
bigger’, qualities like self-determination, self-awareness, and empowerment are
strengthened.
The third manuscript focuses on how we translated our project findings into different
storytelling modalities using an Indigenist arts-based methodological approach. The
project findings provided the inspiration and content for a fictional story called Becoming
Wolf, which was adapted into a graphic novel, and a watercolour infographic. These
knowledge sharing media present our project findings in accessible and meaningful ways
that maintain the context and essences of our learnings.
This research illustrates how Indigenous coming of age is an experience of
interdependent teachings, events, and milestones, that contribute to the wellness of the
body, mind, heart, and spirit of youth and the Indigenous community more broadly.
Through our efforts, we hope to create a shared awareness about the cultural supports
available to urban Indigenous youth that can contribute to lifelong wellness.Graduate
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Nyman, Sheila A. "Indigenous Ceremony and Traditional Knowledge: Exploring their use as models for healing the impacts of traumatic experiences." Thesis, 2014. http://hdl.handle.net/1828/5875.
Full textAbstract:
Using Indigenous methodology and a story telling method this thesis is the result of research that looks at the benefits of traditional Indigenous ceremony and healing practices as a way to heal from traumatic experiences. A thematic analysis technique was employed to reveal four themes that emerged from the stories told by Indigenous Knowledge Keeper participants. The first theme is the importance of our connection to all living things including our own selves. Another is recognizing our greatest teachers nature and animals. Cleansing emerged at the center of all traditional healing strategies and the final theme encompasses all that we are as life on this planet spirit or energy.
Trauma can be understood as any event that creates difficulty for the individual to cope whether the event that caused the experience was purposeful or accidental. While people do find amazing ways to cope with circumstances that are overwhelming, neurobiology tells us how trauma is processed and impacts the workings of the brain. Trauma in the nervous system can be understood as the result of a person or group or community’s inability to stay safe or to feel safe during the experiences. Indigenous people live with the ongoing effects of intergenerational trauma caused by colonization including the Indian Residential School experience, as well as ongoing systemic oppression. All traumas can activate the deeply held traumas that have been transmitted trans-generationally. In essence we carry intergenerational traumas. I believe that Indigenous people were practicing healing on a regular basis within their traditional ceremonies, dances and practices before contact and these practices may inform a model of health and wellness that could be useful in healing the effects of trauma that impacts Indigenous people today. Ceremonies and traditional teachings were shared communally before contact and are now being revived as we embrace the cultural practices of our ancestors across this land. Within our Indigenous ways of knowing we recognize that we are related to everything in creation we are connected and depend on one another. In 1884, under the Potlatch Law & section141 of the Indian Act our ceremonies, spiritual practices and traditional knowledges were made illegal; our people were imprisoned for practicing them (UBC First Nations Studies, 2009). Today we are in a state of desperation for healing strategies that work for who we are as a people. The Elders in this research shared how this can be done.Graduate
0452
0622
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sheilanyman@shaw.ca
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Wenstob, Stella Maris. "Canoes and colony: the dugout canoe as a site of intercultural engagement in the colonial context of British Columbia (1849-1871)." Thesis, 2015. http://hdl.handle.net/1828/5971.
Full textAbstract:
The cedar dugout canoe is iconically associated with First Nations peoples of the Pacific Northwest coast, but the vital contribution it made to the economic and social development of British Columbia is historically unrecognized. This beautifully designed and crafted oceangoing vessel, besides being a prized necessity to the maritime First Nations peoples, was an essential transportation link for European colonists. In speed, maneuverability, and carrying capacity it vied with any other seagoing technology of the time. The dugout canoe became an important site of engagement between First Nations peoples and settlers. European produced textual and visual records of the colonial period are examined to analyze the dugout canoe as a site of intercultural interaction with a focus upon the European representation. This research asks: Was the First Nations' dugout canoe essential to colonial development in British Columbia and, if so, were the First Nations acknowledged for this vital contribution?
Analysis of primary archival resources (letters and journals), images (photographs, sketches and paintings) and colonial publications, such as the colonial dispatches, memoirs and newspaper accounts, demonstrate that indeed the dugout canoe and First Nations canoeists were essential to the development of the colony of British Columbia. However, these contributions were differentially acknowledged as the colony shifted from a fur trade-oriented operation to a settler-centric development that emphasized the alienation of First Nations’ land for settler use. By focusing research on the dugout canoe and its use and depiction by Europeans, connections between European colonists and First Nations canoeists, navigators and manufacturers are foregrounded. This focus brings together these two key historical players demonstrating their “entangled” nature (Thomas 1991:139) and breaking down “silences” and “trivializations” in history (Trouillot 1995:96), working to build an inclusive and connected history of colonial British Columbia.Graduate
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"How to be a student: Students who identify as Aboriginal and their experiences mediating identities at university." Thesis, 2014. http://hdl.handle.net/10388/ETD-2014-03-1444.
Full textAbstract:
The university habitus is not comprised of neutral structures but carries with it a history of privileging certain ways of doing, learning and being. Students who identify as Aboriginal draw from a number of identities at the University that become more or less relevant depending on the context. In this narrative study, seven students who identify as Aboriginal are interviewed about their experiences at the University of Saskatchewan. As a result of these interviews, a perspective of the university takes shape where Aboriginal culture welcomes and comforts students in a supporting role but does not always seem relevant in an academic context. Connections to others and to oneself can impact a student’s engagement in classroom curricula and stereotypes about Aboriginal peoples and grades play an important role in shaping the experiences of students who identify as Aboriginal at university, their definition of success and even their decision to attend university. The “narrative of struggle” can influence students’ choices to frame themselves either in relation to a non-Aboriginal reference group or question why Aboriginal educational success is framed in terms of exceptional individual cases rather than as a group norm. While students’ experiences at the university vary, their purpose for attending university is closely connected to their identities both now and their hopes for creating a better self in the future.
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Boiteau, Jesse. "The National Centre for Truth and Reconciliation and the pursuit of archival decolonization." 2017. http://hdl.handle.net/1993/32225.
Full textAbstract:
Western archival institutions have both silenced and misrepresented Indigenous peoples in Canada for more than a century. These actions have in turn assisted in the colonization and subjectification of a myriad of Indigenous communities within the colonial construct of Canada. This institutional complicity in the colonization process has recently come under fire. Questions have arisen about how these institutions can be decolonized and how they can be used in partnership with Indigenous peoples to strengthen the Indigenous voices they once silenced. The institutional decolonization of archives becomes especially important when the archival institution in question has been given the responsibility to care for records that relate to gross human rights abuses perpetrated against Indigenous peoples. This is the case for the National Centre for Truth and Reconciliation (NCTR) at the University of Manitoba, which has a mandate to preserve and share the truths of Residential School Survivors.May 2017
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Schaeffer, Erin. "Comparative Analysis of Maori of Aotearoa and James Bay Cree of Eeyou Istechee Cultural Heritage Values and Political Histories of Land Tenure Systems." 2012. https://scholarworks.umass.edu/theses/828.
Full textAbstract:
This thesis relies on an interdisciplinary framework to conduct an investigation of seminal national policies and planning processes in New Zealand and Quebec Province, Canada related to sovereignty, indigenous land rights, and customary land tenure systems. Theoretical frameworks for this research include a comparative analysis of European legislative systems and traditional planning frameworks in relation to indigenous governance systems and land tenure systems for the Maori (NZ) and James Bay Cree (QC). Through interviews and experiential knowledge I will document tools and techniques that these indigenous communities use to navigate complex cross-cultural policy and planning processes for their own advocacy of cultural heritage values. From the Maori perspective, cultural heritage values include the concept and principles of kaitikatanga. James Bay Cree cultural heritage values include the concept and guiding principles embedded in Eeyou Iyihtiwin. These cultural heritage values represent abstract concepts and guiding principles that are embedded in and gain meaning from local context, cultural knowledge and customary traditions. The Maori and James Bay Cree share a similar orientation to the meaning and importance of land. Together these indigenous communities view land as the foundation for collective and individual identity and cultural traditions. From this perspective and meaning of land, the Maori and James Bay Cree recognize that people are a part of a greater interconnected system that spans across physical and metaphysical spaces. In practice, native or customary land tenure systems are based on cultural heritage values that support a spirit of reciprocity with an underlying expectation that a balanced system will provide for all life. This analysis may provide a new cross-cultural framework for policy and planning processes to provide opportunities for fair negotiation of sustainable land tenure systems and natural resource management.