Dissertations / Theses on the topic 'Indigenous stories'
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1
au, K. Trees@murdoch edu, and Kathryn A. Trees. "Narrative and co-existence : mediating between indigenous and non-indigenous stories." Murdoch University, 1998. http://wwwlib.murdoch.edu.au/adt/browse/view/adt-MU20070125.94722.
Full textAbstract:
Ths thesis demonstrates how theory and praxis may be integrated within a
postcolonial, or more specifically, anticolonial frame. It argues for the necessity of
telling, listening and responding to personal narratives as a catalyst for
understanding the construction of identities and their relationship to place. Tlus is
acheved through a theorisation of narrative and a critique of postcolonialism.
Three 'sites' of contestation are visited to provide this critique: the "Patterns of
Life: The Story of the Aboriginal People of Western Australia" exhibition at the
Perth Museum; a comparison of Western Australian legislation that governed the
lives of Aboriginal people from 1848 to the present and, the life story of Alice
Nannup; and, an analysis of the Australian Institute Judicial Association's
"Aboriginal Culture: Law and Change" seminar for magistrates. Most
importantly, this work foregrounds strategies for negotiating a just basis for coexistence
between indigenous and non-indigenous Australians.
2
Trees, Kathryn A. "Narrative and co-existence: mediating between indigenous and non-indigenous stories." Trees, Kathryn A. (1998) Narrative and co-existence: mediating between indigenous and non-indigenous stories. PhD thesis, Murdoch University, 1998. http://researchrepository.murdoch.edu.au/366/.
Full textAbstract:
This thesis demonstrates how theory and praxis may be integrated within a postcolonial, or more specifically, anticolonial frame. It argues for the necessity of telling, listening and responding to personal narratives as a catalyst for understanding the construction of identities and their relationship to place. This is achieved through a theorisation of narrative and a critique of postcolonialism. Three 'sites' of contestation are visited to provide this critique: the Patterns of Life: The Story of the Aboriginal People of Western Australia exhibition at the Perth Museum; a comparison of Western Australian legislation that governed the lives of Aboriginal people from 1848 to the present and, the life story of Alice Nannup; and, an analysis of the Australian Institute Judicial Association's Aboriginal Culture: Law and Change seminar for magistrates. Most importantly, this work foregrounds strategies for negotiating a just basis for coexistence between indigenous and non-indigenous Australians.
3
Trees, Kathryn Angela. "Narrative and co-existence : mediating between indigenous and non-indigenous stories /." Access via Murdoch University Digital Theses Project, 1998. http://wwwlib.murdoch.edu.au/adt/browse/view/adt-MU20070125.94722.
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Gorman, Wayne. "Words are not enough, stories of indigenous learning." Thesis, National Library of Canada = Bibliothèque nationale du Canada, 1999. http://www.collectionscanada.ca/obj/s4/f2/dsk2/ftp01/MQ40137.pdf.
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Campbell, Emma E. "Relocation Stories experiences of Indigenous Footballers in the AFL /." Full-text, 2008. http://eprints.vu.edu.au/1993/1/emma_campbell.pdf.
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Moving away from home to embark on a career at an elite level involves the individual within a broader social ecology where a range of factors influence the dynamic transition. In 2000, Indigenous and non-Indigenous past and present AFL footballers and AFL administrative staff suggested that relocation was one of the issues faced by Indigenous AFL footballers. The focus of the current study was to learn about relocation and settlement experiences from the perspectives of 10 Indigenous Australian AFL footballers, examining the social, cultural, organisational, and psychological challenges. Five participants were drafted to the AFL within 12 months, and five participants were drafted to the AFL prior to 2002. Participants were listed players from seven Victorian AFL clubs. Interviews were also conducted with eight representatives (Indigenous and non-Indigenous) from organisations associated with the AFL. Players were asked questions about their own relocation and settlement experiences. Secondary informants were asked questions about their involvement with Indigenous players relocating and their perception of the relocation process for Indigenous players in the AFL. Interviews were semi-structured and conversational in style and analysed for unique and recurring themes using Interpretive Phenomenological Analysis (IPA). Each of the stories reflected subtle differences experienced during relocation, highlighting the importance and value of using a phenomenological and qualitative framework to understand each player’s perspective and experiences of relocation. The findings demonstrated both facilitative and barrier factors influencing the relocation, settlement, and adaptation experiences. These included opportunity and social mobility, social support and kindredness, culture shock, and racism and homogeneity. Each player’s story about relocation and subsequent settlement and adaptation, highlighted the importance of family, connection, and kindredness as an overarching theme. The findings emphasise the need for receiving environments, in this case the AFL, to treat every player on an individual basis rather than grouping them into a collective. It is essential that a player is understood in relation to his socio-cultural context. The AFL has implemented significant changes to welcome cultural diversity, but as a mainstream organisation, it has been developed within mainstream values. Just as society in general needs to acknowledge Australian history and the overall discrepancies between Indigenous and non-Indigenous opportunities and living standards, the AFL has to continue to de-institutionalise stereotypes and increase the cultural awareness of all groups to continue being a forerunner of progressive race relations. The current study represents an important initial step in the identification and description of the relocation processes from the vantage point of Indigenous footballers.
6
Nordin, Hanna. "Storing Stories : Digital Render of Momentous Living Archives." Thesis, Umeå universitet, Institutionen för informatik, 2020. http://urn.kb.se/resolve?urn=urn:nbn:se:umu:diva-172696.
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Storytelling presented in digital archives can provide indigenous communities with a voice needed to tell stories and thus enhance the society’s understanding for that community. The objective was to evaluate a digital archive prototype from a perspective of rendering Sami stories and storytelling. This was done by collecting data with the method Research through Design where a prototype was designed and demonstrated in two steps to the indigenous people of Scandinavia known as the Sami people. The findings suggest that the prototype can render Sami storytelling to some extent but that digital archives, in regard to indigenous cultures, must be designed with sensitive ethicalities in mind. These digital archives must also be designed so that immersive stories can be rendered whilst also providing the indigenous people the right to be prosumers in order to provide them the empowerment to own their own culture. These issues and future research are discussed in the paper.
7
Dickenson, Rachelle. "The stories told : indigenous art collections, museums, and national identities." Thesis, McGill University, 2005. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=98919.
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The history of collection at the National Gallery of Canada, the Art Gallery of Ontario and the Montreal Museum of Fine Arts, illustrates concepts of race in the development of museums in Canada from before Confederation to today. Located at intersections of Art History, Museology, Postcolonial Studies and Native Studies, this thesis uses discourse theory to trouble definitions of nation and problematize them as inherently racial constructs wherein 'Canadianness' is institutionalized as a dominant white, Euro-Canadian discourse that mediates belonging. The recent reinstallations of the permanent Canadian historical art galleries at the National Gallery of Canada, the Art Gallery of Ontario and the Montreal Museum of Fine Arts are significant in their illustration of contemporary colonial collection practices. The effectiveness of each installation is discussed in relation to the demands and resistances raised by Indigenous and non-Native artists and cultural professionals over the last 40 years, against racist treatment of Indigenous arts.
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au, a. campbell@ballarat edu, and Angela Louise Campbell. "Located Stories: Theatre Makes Place with the Body." Murdoch University, 2008. http://wwwlib.murdoch.edu.au/adt/browse/view/adt-MU20100203.143218.
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The journey into theatre-made places offered here is both analytical and creative. It is
comprised of case studies analysing three theatre productions that occurred in Perth
between 2004 and 2006 and two of my own creative works, forming the Prologue and
Conclusion to the thesis. Throughout, I am informed by Edward Caseys philosophy of
place as I work to develop both a poetics and a dramaturgy of place in theatre. I draw
upon of a range of thinkers in order to interrogate the limits of theatrical representation
and to suggest that an active engagement in the process of place-making in theatre
offers a touchstone and paradigm that can release both thought and the body from
totalizing and foreclosing cultural imperatives. This dramaturgical and poetical journey
into place works, I hope, toward creating an open and dynamic field from which to
experience the here and now of being in place in theatre, and in the world.
I argue that the notion of place as embodied meaning frames the body and the mind in
contexts that are personal, emotional, historical, ethical, and political; that to be in place,
to be aware that ones body is a particular place, suggests that the body and mind are
listening to each other. This conscious connection, I believe, offers a radical challenge
to the bifurcation of body and mind that runs as a consistent theme throughout the
history of Western thought. More particularly, I aim to demonstrate that a voyage into
place, in theatre, conveys the body and mind together in ways that allow us to resume
the direction, and regain the depth, of our individual and collective life once again and
know it for the first time (Casey, 1993: 314).
9
Charles, Craig, and s9901040@student rmit edu au. "Telling the Stories: Art Making as a Process of Recovery, Healing and Celebration." RMIT University. Education, 2006. http://adt.lib.rmit.edu.au/adt/public/adt-VIT20070205.150934.
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I am a Latje Latje man born and raised in Mildura. I am a contemporary artist, a dancer and a father. I began dancing with the Latje Latje dance group when I was four. I come from river country. I spent the first six years of my life on the banks of the Murray River. The river runs right through my work. During the course of my Masters, I have been spending time in the north of Victoria, in central Victoria and in South Gippsland by the sea in Boonerwrung country. I a man of the river, but since the birth of my son, I have been developing a relationship with the sea. My relationship to the sea changed when my son moved to the sea. My spiritual connection to the sea has grown the more time I have spent there and the more spiritual knowledge I have gained of my ancestral country of the Boonerwrung. Within this research project, I explore the question: How can art-making generate a process of recovery, healing and celebration? In my Masters I have developed two series of paintings, one from the river and one from the sea. The first group of paintings were shown in a nine-month solo exhibition, 'City Style - Country Youth' at Bunjilaka, the Aboriginal Section of the Melbourne Museum. The second group were shown at another solo exhibition called 'Mungo Stories' held at the Australia Dreaming Art gallery in Fitzroy, Melbourne. Artefacts My Master of Arts includes the following artefacts: An Exhibition of Paintings selected from the 63 artworks I have undertaken during the course of my Masters An Exegesis in which I tell the story of my paintings and my research and in which I give an overview of the paintings I have done during my research degree A Digital Story which combines didgeridoo music with a selection of my images Two Audio Tracks, 'Paintings Talk' and 'Grinding the Ochre' A Short Film in which I describe my experience as a contemporary Indigenous artist.
10
Connon, Irena Leisbet Ceridwen. "Environments of loss, disempowerment and distrust : Alutiiq stories of the aftermath of the 1989 Exxon Valdez oil spill." Thesis, University of Aberdeen, 2013. http://digitool.abdn.ac.uk:80/webclient/DeliveryManager?pid=196344.
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This thesis examines Alutiiq stories of loss, disempowerment and distrust in the aftermath of the 1989 Exxon Valdez oil spill crisis. It examines Alutiiq responses to the oil spill in relation to how, twenty-five years earlier, members of the same communities experienced the impacts of an earthquake crisis. The thesis describes how the 1989 oil spill crisis was associated with experiences of loss of cultural livelihoods, loss of cultural identities, environmental distrust, enhanced distrust of governments, and experiences of disempowerment, while, in contrast, responses to the earthquake were characterised by resilience and adaptability. Using evidence derived from discussions, interviews and participation in community life, as part of 18 months of ethnographic fieldwork in two Alutiiq communities between September 2006 and September 2008, I argue that differences in Alutiiq responses to the two crises can be partly attributed to socio-political factors that characterised the aftermath of each of the disasters, in addition to the absence of culturally-specific knowledge and experientially-based adaptive strategies in the aftermath of the oil spill. Unlike earlier anthropological studies of the oil spill, this study compares Alutiiq responses to the oil spill with their responses to the earthquake crisis.
11
Carlson, Elizabeth Christine. "Living in Indigenous sovereignty: Relational accountability and the stories of white settler anti-colonial and decolonial activists." Taylor & Francis Online, 2016. http://hdl.handle.net/1993/32028.
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Canadian processes such as the Royal Commission on Aboriginal Peoples, the Truth and Reconciliation Commission of Canada, and Comprehensive Land Claims as well as flashpoint events (Simpson & Ladner, 2010) such as the Kanien’kehaka resistance at Kanehsatà:ke and Kahnawà:ke (the “Oka Crisis”) and more recently, the Idle No More movement, signal to Canadians that something is amiss. What may be less visible to Canadians are the 400 years of colonial oppression experienced and the 400 years of resistance enacted by Indigenous peoples on their lands, which are currently occupied by the state of Canada. It is in the context of historical and ongoing Canadian colonialism: land theft, dispossession, marginalization, and genocide, and in the context of the overwhelming denial of these realities by white settler Canadians that this study occurs. In order to break through settler Canadian denial, and to inspire greater numbers of white settler Canadians to initiate and/or deepen their anti-colonial and/or decolonial understandings and work, this study presents extended life narratives of white settler Canadians who have engaged deeply in anti-colonial and/or decolonial work as a major life focus. In this study, such work is framed as living in Indigenous sovereignty, or living in an awareness that we are on Indigenous lands containing their own protocols, stories, obligations, and opportunities which have been understood and practiced by Indigenous peoples since time immemorial. Inspired by Indigenous and anti-oppressive methodologies, I articulate and utilize an anti-colonial research methodology. I use participatory and narrative methods, which are informed and politicized through words gifted by Indigenous scholars, activists, and Knowledge Keepers. The result is research as a transformative, relational, and decolonizing process. In addition to the extended life narratives, this research yields information regarding connections between social work education, social work practice, and the anti-colonial/decolonial learnings and work of five research subjects who have, or are completing, social work degrees. The dissertation closes with an exploration of what can be learned through the narrative stories, with recommendations for white settler peoples and for social work, and with recommendations for future research.February 2017
12
Tachine, Amanda R. "Monsters and Weapons: Navajo Students' Stories on Their Journeys Toward College." Diss., The University of Arizona, 2015. http://hdl.handle.net/10150/556873.
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The purpose of this story rug is to acquire a deeper understanding of 10 Navajo students' experiences as they journey toward college. Utilizing Indigenous theoretical frameworks including Tribal Critical Race Theory, Cultural Resilience, and Cultural Threads, this story rug centered attention on the systematic, structural forces and students' sources of strength that have shaped and continue to influence educational pathways for Navajo students. This story rug was guided by a qualitative mixed-method approach including Indigenous Storywork and narrative analysis. Through the assertion of the Navajo traditional oral story of the Twin Warriors, this story rug weaves in 10 Navajo students' experiences including the sociocultural and personal barriers, referred to as "monsters," that hindered their life and their college enrollment goals, how they internalized those "monsters," and then what were the sources of strength, referred to as "weapons," that guided them in life and toward college. The findings revealed systematic and personal monsters that intertwined within community, school, family, and self. The Financial Hardship Monster illustrated the struggles of poverty and its influence on students' educational aspirations. The Addiction Monster revealed how alcohol and drugs within community and family shaped students' pre-college journey. The Educational Deficit Monster uncovered Reservation schooling challenges that limited students' academic ability and college access. The final and more intimate monster, The Personal Struggles Monster, shed light on private and often unspoken challenges that students faced during a crucial time in the college-choice process. To overcome the monsters, students activated powerful weapons. The first set of weapons, Trusting Relationships and Vulnerability, entailed students' awareness of lessons learned during vulnerable moments and stories shared with mothers, grandmothers, and teachers. The Courage to Challenge Self weapons demonstrated that participation in college readiness opportunities and applying to high-stakes scholarships affirmed confidence that they were college material. The Transforming Obstacles to Positives weapons uncovered students' abilities to transform negative conditions into positive intentions, which motivated them to continue their journeys toward college. The final weapons, Faith in Spiritual Teachings, were spiritual and traditional teachings that reminded students that they were not alone and that they were unstoppable in proceeding toward college. This study underscored how context matters and penetrated in students' lives including systematic poverty, structural forces that fueled addiction, and systematic educational deficit and meritocracy ideologies. These stories have the power to transform discourses of deficiency to those of strength and honor for future Native student warriors and their educational attainment.
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Stirbys, Cynthia Darlene. "Potentializing Wellness through the Stories of Female Survivors and Descendants of Indian Residential School Survivors: A Grounded Theory Study." Thesis, Université d'Ottawa / University of Ottawa, 2016. http://hdl.handle.net/10393/34264.
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The Indian residential school (IRS) system is part of Canada’s colonial history; an estimated 150,000 First Nations, Inuit, and Métis children attended IRS (Stout & Peters, 2011). Informed by Indigenous principles of respect, relevance, responsibility, reciprocity, and relationality (Deloria, 2004; Ermine 1995; Kirkness & Barnhardt, 2001; Wilson, 2008), this study uses classic grounded theory to explore how female IRS survivors or their female descendants are coping with the intergenerational transmission of trauma. Specifically, the general method of comparative analysis was used to generate theory and identify categories and conceptualizations. The emergent problem found that individual survivors and their descendants were dealing with kakwatakih-nipowatisiw, a Cree term used to identify learned colonial (sick) behaviours. These behaviours manifested first among the administrative staff of the schools, then eventually emerged as female generational violence between, for example, mothers and daughters. Indigenous women in this study aimed to resolve this, their ‘main concern’, in order to strengthen familial relations, especially between female family members.
Analysis resulted in the identification of a theory derived from the social process of potentializing wellness, which was grounded in the real-world experiences of Indigenous women. Potentializing wellness involves three dimensions: building personal competencies, moral compassing, and fostering virtues. It was revealed that Indigenous women perceive the ongoing generational effects of IRS differently, and as a result, three behavioural typologies emerged: living the norm, between the norm, and escaping the norm. The “norm” refers to the belief that violence is accepted as a normal part of family life. The paradox, of course, is that this type of behaviour is not normal and Indigenous women in this study are looking for ways to eliminate aggressive behaviours between women. The discoveries made in this research, coupled with the final integrative literature review, suggest that Indigenous People’s cultural ways of knowing have a holistic component that addresses all wellness levels. Effective strategies to deal with intergenerational trauma can emerge when holistic health is followed by, or happens concordantly with, reclaiming cultural norms grounded in community and spiritual life. Indigenizing a Western intervention is not enough. Focusing on the spiritual as well as emotional, physical, intellectual, and social aspects of self is seemingly the best approach for Indigenous People who are dealing with the intergenerational effects of trauma.
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Embrey, Monica. "A Place Like This: An Environmental Justice History of the Owens Valley - Water in Indigenous, Colonial, and Manzanar Stories." Scholarship @ Claremont, 2009. http://scholarship.claremont.edu/pomona_theses/72.
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This text provides an environmental justice analysis of the stories of the people who lived in the Owens Valley, who watered its land and cultivated its crops—pine trees, apple trees, and kabocha alike. Telling the personal stories of challenge and resistance that manifested alongside the oppressive forces of military and state domination provides the opportunity to align forcibly relocated, exploited and incarcerated people’s struggles throughout time. This text starts with The Nü’ma Peoples who were the first humans to live in the Owens Valley and continues with the struggle for empire between rival colonial empires of agriculture and distant urban cities. Its final chapters end with an in-depth and personal exploration of the unconstitutional incarceration of 117,000 people of Japanese ancestry in the United States during World War II. All the while it weaves in poetry, art and grassroots stories of resistance. It is a call to action for Environmental Studies and Ethnic Studies Departments to link the critical analysis within their disciplines to tell more accurate histories.
15
Ford, Payi-Linda. "Narratives and landscapes their capacity to serve indigenous knowledge interests /." Click here for electronic access to thesis: http://tux.lib.deakin.edu.au/adt-VDU/public/adt-VDU20070614.105953, 2005. http://tux.lib.deakin.edu.au/adt-VDU/public/adt-VDU20070614.105953.
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Thesis (Ph.D.)--Deakin University, Victoria, 2005.Submitted to the School of Education of the Faculty of Education, Deakin University. Degree conferred 2006. Includes bibliographical references (leaves 211-225)
16
Corrigan, Brendan. "Different stories about the same place : interpreting narrative, practice and tradition in the East Kimberley of northern Australia and the Aru Island of Eastern Indonesia /." Connect to this title, 2006. http://theses.library.uwa.edu.au/adt-WU2007.0083.
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Campbell, Ashley. "Be/longing to Places: The Pedagogical Possibilities and His/Her/Stories of Shifting Cultural Identities." Thesis, Université d'Ottawa / University of Ottawa, 2019. http://hdl.handle.net/10393/39707.
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Looking to the places we live to inform our understandings of identity and belonging, this métissage of place-based stories draws on personal narratives and intergenerational stories to re/create meaning in new spaces and contexts. Through the interweaving of personal and academic stories, this research provides a space for critical engagement, creative scholarship and learning. The pedagogical possibilities of places and understanding of curriculum as both the lived experiences and knowledge/s that shape and in/form our identities and understandings. As newcomers, settlers, and treaty members, living on Turtle Island/North America, perhaps we must begin by looking at the places where we live and dwell, to better understand our responsibilities to both the land and peoples. Unsettling narratives that disrupt textbooks histories, and the re/telling of new/old stories. Using bricolage to gather up the fragments and/or pieces left behind – artefacts, memories and stories, I begin to re/trace the footsteps of my grandmothers - the re/learning his/her/stories, stories of shifting cultural identities and landscapes - and be/longing to places, while also examining how notions of be/longing are transformed through intergenerational stories and our connections to places. Stories that may help to move and guide us forward in a good way. From wasteland to reconciliation, this work examines the meaning of places to our lives and learning, as well as our responsibilities to land and peoples – those who came before, and the generations before us.
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Corrigan, Brendan. "Different stories about the same place : interpreting narrative, practice and tradition in the East Kimberley of northern Australia and the Aru Island of Eastern Indonesia." University of Western Australia. School of Social and Cultural Studies, 2007. http://theses.library.uwa.edu.au/adt-WU2007.0083.
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This thesis interrogates the relationship of archaeological models and indigenous understandings of origins in the East Kimberley region of Northern Australia and the Aru Islands of Eastern Indonesia. Archaeological models of prehistoric migration construct these places as part of the same landmass in the recent human period and at times of lower sea levels. Yet, the indigenous groups who currently inhabit these places assert and rely upon their localised understandings of autochthony and mythological creationism. The existence of these competing models has led me to examine the degree to which the practice of archaeology in these locations constructs human prehistory in a way that necessarily disempowers the indigenous cosmology there. Below I examine the construction and content of these different stories about the same place to show how it is that they are essentially competing, conflicting and contradictory claims to truth. I show how each of these asserted cosmological positions emerge from the various cultural systems that sponsor and perpetuate them and I pay special attention to the role of institutionally authorised experts within each of the cosmological positions described. I also seek to demonstrate the ways in which the distribution of expert knowledge plays a core role in a naturalised social order and the ongoing construction of cultural identity in their respective communities. I then interrogate the relationships that these differing forms of knowledge have with each other - paying close attention to the specifics of context in which they are evoked. I conclude that the examination of how these competing claims to truth are distributed in space reveals their influence in the ongoing construction of identity in their respective communities.
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Roy, Sylvie. "We are Still Dancing: Métis Women’s Voices on Dance as a Restorative Praxis for Wellbeing." Thesis, Université d'Ottawa / University of Ottawa, 2016. http://hdl.handle.net/10393/34612.
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The purpose of this work is to center dance at the heart of Métis identity expressions, where reconnecting with who we are through dance is intimately grounded within an Indigenous understanding of restoring wellbeing. Exploring the experiences of four prominent Métis women allowed a space to celebrate the voice of dancers as they make sense of what it means to practice Métis dance within their lives. This research further focuses on the experiences of Métis dance as an understanding of Indigenous wellbeing. The lived experiences were collected and reviewed within an Indigenous research framework grounded in the Cree and Métis values of Mino-pimatisiwin (good life) and Wahkotowin (kinship) (Hart, 1999; Kelsey, 2008). Both concepts deeply inform the processes related to our reciprocal relationship to all things, living and non-living and further place emphasis on our shared responsibility to honour, respect and acknowledge Indigenous knowledge and its value to our communities. There were three findings that emerged from this study: Understanding Métis dance (1) as a restorative and relational praxis of self-knowing; 2) as intergenerational knowledge transfer; 3) as a site for growing cultural awareness and self esteem. The voices of the women celebrate Métis peoplehood through the restorative practice of dance and in doing so allow us to un-settle and re-center the notion of Métis identity and dispel the question of “authenticity” (Lawrence, 2003). These are our own personal stories to tell, and only we can rewrite them in a way that is beneficial and meaningful to us.
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Gonzales-Miller, Shannon C. "Examining the Narrative of Urban Indian Graduate Students in Classroom Spaces of a Historically and Predominately White Institution." The Ohio State University, 2020. http://rave.ohiolink.edu/etdc/view?acc_num=osu160703848158182.
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Rosas, Blanch Faye, and faye blanch@flinders edu au. "Nunga rappin: talkin the talk, walkin the walk: Young Nunga males and Education." Flinders University. Yunggorendi First Nations Centre, 2009. http://catalogue.flinders.edu.au./local/adt/public/adt-SFU20090226.102604.
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Abstract
This thesis acknowledges the social and cultural importance of education and the role
the institution plays in the construction of knowledge in this case of young Nunga
males. It also recognizes that education is a contested field. I have disrupted
constructions of knowledge about young Nunga males in mainstream education by
mapping and rapping - or mappin and rappin Aboriginal English - the theories of
race, masculinity, performance, cultural capital, body and desire and space and place
through the use of Nunga time-space pathways. Through disruption I have shown
how the theories of race and masculinity underpin ways in which Blackness and
Indignity are played out within the racialisation of education and how the process of
racialisation informs young Nunga males experiences of schooling. The cultural
capital that young Nunga males bring to the classroom and schooling environment
must be acknowledged to enable performance of agency in contested time, space and
knowledge paradigms. Agency privileges their understanding and desire for change
and encourages them to apply strategies that contribute to their own journeys home
through time-space pathways that are (at least in part) of their own choosing.
22
Neves-Corrêa, Maurício. "Heterotopias no país do milagre : os corpos indígenas e as histórias filmadas /." Universidade Estadual Paulista (UNESP), 2018. http://hdl.handle.net/11449/158344.
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Conselho Nacional de Desenvolvimento Científico e Tecnológico (CNPq)
Les mots «ordre et progrès» imprimés sur le drapeau national rappellent des discours qui traversent les histoires du Brésil et constituent la nation comme «le pays du futur, le pays du miracle». Il y a cependant, dans notre société, des lieux qui flottent en fuite de ce «miracle» et de ce «progrès». Nous appelons ces espaces, aujourd'hui, des villages indigènes. Des lieux qui suscitent la fascination et la peur. Ils imprègnent l'imaginaire national d'où sortira le corps indien peint et avec un arc et une flèche, soit par admiration, soit par peur. Ces espaces sont présents en marge de notre société, ils sont à l'opposé de ce qui n'a pas de place, ce sont des hétérotopies.L'objectif de ce travail est de réaliser une recherche archéo-généalogique basée sur les études de Michel Foucault afin de problématiser les événements discursifs qui ont inventé et inventent les identités des peuples autochtones dans des histoires filmées au cours du XXe siècle jusqu'à la contemporanéité. Nous avons l'intention d'analyser des processus discursifs construits sur des matérialités filmiques qui favorisent une éthique et une esthétique de la corporalité, de la sexualité et du genre dont les effets de sens objectivent / subjectivent l'indigène brésilien. Cette analyse suppose de se concentrer sur les régimes de vérité qui constituent ces discours. Pourquoi certaines déclarations ont-elles pris de l'importance dans les médias et d'autres ont été interdites, exclues ? Quels rapports de savoir et de pouvoir ont agencé et agencent le mouvement de ces agitations historiques ? Quels sont les intérêts et les oppositions d'acteurs aussi distincts comme les Gouvernements Brésiliens, la TV Globo, les ONG, les anthropologues, les documentaristes et les indigènes eux-mêmes en tant que des producteurs de visibilités et de déclarations sur les sociétés autochtones? Pour Gregolin (2008), la fonction d'archéologue est «d'interpréter ou de faire l'histoire du présent». Cette procédure serait de montrer que «les transformations historiques ont été responsables de notre constitution actuelle en tant que sujets objectivables par les sciences, normalisables par les disciplines». De ce point de vue théorique, la proposition est de mettre en lutte les savoirs produits par les différentes productions audiovisuelles sur / des peuples autochtones du lieu historique d'où ils parlent. Dans la relation plus étroite entre discours et médias, les contributions à l'élaboration d'une Sémiologie Historique de J.J. Courtine et les propositions d'une analyse du discours de Michel Foucault par Rosário Gregolin et plusieurs chercheurs brésiliens, qui reprennent les formulations de l’AD française et amplifient les réflexions sur le fonctionnement des médias au Brésil guideront également les analyses développées dans cette recherche.
Os dizeres “ordem e progresso” estampados na bandeira nacional rememoram discursos que atravessam as histórias do Brasil e constituem a nação como “o país do futuro, o país do milagre”. Há, entretanto, em nossa sociedade, lugares que flutuam em fuga deste “milagre” e deste “progresso”. Chamamos esses espaços, hoje, de aldeias indígenas. Lugares que despertam fascínio e medo. Permeiam o imaginário nacional de onde vai emergir o corpo indígena pintado e com um arco e flecha, seja para admiração ou para o pavor. Esses espaços estão presentes nas margens de nossa sociedade, são o contrário do que não tem lugar, eles são heterotopias. O objetivo deste trabalho é realizar uma pesquisa arquegenealógica a partir dos estudos de Michel Foucault a fim de problematizar acontecimentos discursivos que inventaram e inventam identidades de povos indígenas em histórias filmadas no decorrer do século XX até a contemporaneidade. Pretendemos analisar processos discursivos construídos em materialidades fílmicas que agenciam uma ética e uma estética da corporalidade, da sexualidade e do gênero cujos efeitos de sentido objetivam/subjetivam o indígena brasileiro. Essa análise pressupõe focalizar os regimes de verdade que constituem esses discursos. Por que determinados enunciados ganharam destaque na mídia e outros foram interditados, excluídos? Que relações de saber e poder agenciaram e agenciam o movimento dessas agitações históricas? Quais os interesses e as oposições de atores tão distintos como os Governos Brasileiros, a TV Globo, as ONGs, os antropólogos, os documentaristas e os próprios índios como produtores de visibilidades e enunciabilidades sobre as sociedades indígenas? Para Gregolin (2008), a função do arqueogenealogista é “interpretar ou fazer a história do presente”. Este procedimento consistiria em mostrar que “as transformações históricas foram as responsáveis pela nossa atual constituição como sujeitos objetiváveis por ciências, normalizáveis por disciplinas”. A partir desta perspectiva teórica, a proposta é colocar em luta os saberes produzidos pelas diversas produções audiovisuais sobre/dos povos indígenas do lugar histórico de onde eles falam. Na relação mais estrita entre discurso e mídia, as contribuições na elaboração de uma Semiologia Histórica de J.J. Courtine e as propostas de uma análise do discurso com Michel Foucault empreendida por Rosário Gregolin e diversos pesquisadores brasileiros, que retomam as formulações da AD francesa e ampliam as reflexões sobre o funcionamento da mídia, no Brasil, também nortearão as análises desenvolvidas nesta pesquisa.
The words "order and progress" printed on the national flag recall speeches that cross the histories of Brazil and constitute the nation as "the country of the future, the land of the miracle." There are, however, in our society, places that float in flight from this "miracle" and from this "progress." We call these spaces, today, indigenous villages. Places that arouse fascination and fear. They permeate the national imaginary from where the painted native body will emerge with a bow and arrow, either for admiration or for fear. These spaces are present on the margins of our society, they are the opposite of what has no place, they are heterotopias. The objective of this work is to carry out an archeogenealogical research from the studies of Michel Foucault in order to problematize discursive events that invented and invent identities of indigenous peoples in stories filmed during the course of the 20th century to contemporaneity. We intend to analyze discursive processes built on filmic materialities that promote ethics and an aesthetic of corporality, sexuality and gender whose effects of meaning objectify / subjectivate the Brazilian native. This analysis presupposes focusing on the regimes of truth that constitute these discourses. Why have certain statements gained prominence in the media and others have been interdicted, excluded? What relations of knowledge and power have promoted and promote the movement of these historical agitations? What are the interests and oppositions of such distinguished actors as the Brazilian Governments, TV Globo, NGOs, anthropologists, documentarists and the Indians themselves as producers of visibilities and statements about indigenous societies? For Gregolin (2008), the function of archegenealogist is "to interpret or make the history of the present". This procedure would consist to show that "historical transformations were responsible for our present constitution as objectifiable subjects by science, normalizable by disciplines ". From this theoretical perspective, the proposal is to put in struggle the knowledge produced by the various audiovisual productions about / from the indigenous peoples of the historical place from where they speak. In the stricter relation between discourse and the media, the contributions in the elaboration of a Historical Semiology by J.J. Courtine and the proposals of an analysis of the discourse with Michel Foucault undertaken by Rosário Gregolin and several Brazilian researchers, who retake the formulations of the French AD and broaden the reflections about operation of the media in Brazil, will also guide the analyzes developed in this research.
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Patoyt, Estelle. "Ecriture de l'aventure et quête identitaire dans l'oeuvre de l'écrivain chilien Francisco Coloane (1910-2002)." Thesis, Bordeaux 3, 2015. http://www.theses.fr/2015BOR30063/document.
Full textAbstract:
Cette étude vise à montrer de quelles manières les récits de Francisco Coloane contribuent à la définition d’une identité régionale australe à travers la représentation d’un espace naturel exceptionnel et la peinture de sociétés humaines marginales dont le mode d’existence est déterminé par leur environnement. L’écriture portant cette représentation témoigne d’une volonté de lever le voile sur une réalité méconnue, isolée et fantasmée, de saisir l’essence du monde austral. L’espace exploré s'écrit d'abord à travers l’expérience personnelle de son auteur en Patagonie où il a découvert des hommes, mais surtout des lieux et une nature à part qui seront au fondement d’un univers poétique unique. En accord avec la nature du lieu où les récits sont ancrés, Coloane écrit l’aventure. Une lecture approfondie de ses romans révèle que celle-ci s’y confond avec l’apprentissage de soi : les héros australs sont confrontés à une quête identitaire dont le sens est également collectif dans la mesure où leur trajectoire romanesque est représentative du destin d’une communauté. Dans le même temps, au sein de l’espace marin, la littérature de Coloane prend une dimension universelle car l’aventure en mer, en imposant à l’homme une confrontation permanente avec la mort, devient l’occasion de questionnements métaphysiques. Les enjeux de l’aventure ne sont pas seulement ontologiques : les récits proposent une aventure intellectuelle pleinement ancrée dans le contexte physique et culturel australs, guidée par des narrateurs géographe, naturaliste et ethnologue, autant de figures de savants et d’enquêteurs sur le monde austral. Les textes se révèlent les médiums d’un vaste savoir sur la région australe, dont ils réalisent la transmission. Ils participent ainsi de la saisie d’un monde qui reste toutefois essentiellement mystérieux. Enfin, le souci de vérité qui sous-tend l’écriture de Coloane doit s’entendre aussi comme un désir de justice : ses textes s’attachent à rendre visibles les ouvriers oubliés de l’histoire officielle ainsi que les habitants originels du Grand Sud, les Indiens australs, décimés par les promoteurs de l’exploitation industrielle de la région. Dans cette double perspective heuristique et critique, Coloane dévoile une réalité tragique longtemps occultée par le voile d'une utopie qui a fait des confins chiliens une terre avant tout romantique. Pourtant, tout en se dégageant de ce mythe, Coloane pense la survie de l'identité australe dans la pérennité de liens intimes entre l'homme et son milieuThis study aims to show how the narratives of Francisco Coloane contribute to the definition of a regional Austral identity through the representation of exceptional natural spaces and the description of maginalized human societies whose way of existence is determined by its natural milieu. Coloane’s writing testifies to a desire to lift the veil on an unknown, isolated and fantasized reality and to understand the essence of the Austral world. The space explored in Coloane’s stories and novels is first of all that of the author’s personal experiences in Patagonia, where he discovered men, but above all places, an otherworldly nature that would become the foundation of a unique poetic universe. In keeping with the settings of his narratives, Coloane’s novels are adventures. Close reading reveals, however, that adventure isalways confounded here with the quest for self-knowledge : Coloane’s Austral heroes are engaged in a pursuit for identity whose meaning is also collective, to the extent that their novelistic trajectory is representative of the destiny of a community. At the same time, maritime space, Coloane’s work takes on a universal dimension, for adventure at sea, imposing on man a permanent confrontation with death, becomes the occasion for metaphysical examinations. The stakes of this adventure are not only ontological: Coloane’s work is an intellectual adventure fully anchored in the physical and cultural context of Chile’s southern territories, navigated by erudite, investigative narrators—geographers, naturalists and ethnologists of the Austral world. Coloane’s texts are vehicules for the transmission of an encyclopedic range of knowledge about Chile’s southernmost regions. They participate in the understanding of a world that remains nevertheless essentially mysterious. Finally, the concern for truth which underlies Coloane’s writing must also be understood as a desire for justice : his texts make visible the workers forgotten by official history as well as the indigeneous inhabitants of the extreme southern territories, decimated by the promoters of industrial exploitation in the region. From this heuristic and critical perspective, Coloane unveils a tragic reality long obscured by the veil of a utopia that transformed Chile’s outermost regions into the stuff of romantic legend. Abandoning such myths, Coloane nevertheless imagines the survival of the Austral identity in the permanence of intimate connections between man and his milieu
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DeTavis, Hannah Dian. "Rewriting "Plumb Crazy Indian Women": Reframing Mental Illness as Cultural Power in Linda Hogan's Solar Storms." BYU ScholarsArchive, 2020. https://scholarsarchive.byu.edu/etd/8930.
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Since the earliest published American narratives, writers and subsequent Western clinicians alike have often mislabeled Indigenous behaviors, especially the behaviors of Indigenous women, as insanity. And yet, as Pemina Yellow Bird (Three Affiliated Tribes) explains, "Native peoples generally do not have a notion of "insane" or "mentally ill." (4). Instead, Indigenous peoples often discuss mental health in their communities through storytelling. As but one example of the ways that cultural narratives work to reclaim Indigenous understandings of mental health, this paper analyzes how the writings of Chickasaw author Linda Hogan challenge non-Indigenous understandings of mental health as a gendered phenomenon within tribal communities. Hogan does this in ways that destigmatize behaviors including hallucinations or prophetic dreams that Western medicine considers abnormal, and reintroduces community-specific understandings of these behaviors as either a supernatural phenomenon or a gift of foreknowledge. Hogan's novel Solar Storms (1995), in particular, reframes stereotypical images of tribal women as insane with images of Indigenous women as cultural, political, and spiritual leaders in their communities. While she addresses community-specific understandings of actual mental illness, Hogan also characterizes what many might mistake for mental illness as the essential foresight of Indigenous women and thereby offers a healing corrective to the prevailing narrative of Indigenous women's presumed insanity. A central discussion in this paper is how Hogan defines knowledge-making and Indigenous women's rights and responsibilities in Solar Storms. The term "rights and responsibilities" refers to a sense of stewardship Indigenous women in the novel experience to protect land and community: this charge may include giving life through childbirth, communicating with animals and the dead, dreaming of medicinal plants, intuitively remembering traditional song and dance, "seeing" creatures without one's eyesight, and healing abilities, among others. Female knowledge-making, then, refers to insights about oneself, community, and the material and immaterial world in enacting these behaviors. By expressing the possibilities of Indigenous women's relationship with the natural and supernatural world instead of either exoticizing or dismissing them, Solar Storms works to legitimize Indigenous modes of female knowledge-making in the face of ongoing colonial assumptions about Indigenous insanity.
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Dlamini, Petros Nhavu. "The use of information and communication technology tools in managing indigenous knowledge in the province of KwaZulu-Natal, South Africa." Thesis, University of Zululand, 2017. http://hdl.handle.net/10530/1563.
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A thesis submitted to the Faculty of Arts in fulfillment of the requirements for the Degree of Doctor of Philosophy in Library and Information Science in the Department of Information Studies at the University Of Zululand, South Africa, 2017The need to manage tacit indigenous knowledge (TIK) through Information and Communication Technology (ICT) tools is imperative because it is at risk of becoming extinct without proper recordable and management systems. Indigenous Knowledge (IK) is largely tacit in nature and is mainly preserved in the memories of elders which is a risk to its documentation and preservation. We argue that ICT can be used effectively for enabling documentation, access and use of IK in the modern society. The study mainly focused on the types of ICT tools used for capturing, storing and disseminating IK in South Africa’s KwaZulu-Natal province. Specifically, the study investigated the use and types of ICT tools, in the management of indigenous knowledge, in the province of KwaZulu-Natal. For the purpose of the study, five research objectives were used that guided the research questions. These research objectives included: discussing the nature of indigenous knowledge; evaluating the types of indigenous knowledge practices in South Africa’s KwaZulu-Natal province; discussing the types of ICT tools currently used in the management of indigenous knowledge; discussing problems encountered in the availability and use of ICT tools in managing IK; and discussing strategies for improving the use of ICT tools in the management of indigenous knowledge. The theoretical basis of the study was informed by the Knowledge Creation theory (KC) by Nonaka as discussed in detail in chapter two. The study adopted a post-positivist research paradigm to enable multiple perspectives from participants/target population rather than a single reality. Both quantitative and qualitative research approaches were simultaneously used during a single phase of data collection. Quantitative data was gathered by survey method involving self-administered questionnaires with ICT users/beneficiaries. The qualitative data was gathered by both survey and qualitative content analysis largely through open-ended questions, which were embedded in the semi-structured interviews with owners or custodians of IK. In depth literature review and document analysis formed part of qualitative content analysis. The sample for the study was drawn from ICT users/beneficiaries and owners or custodians of indigenous knowledge in the province of KwaZulu-Natal. Notably, the ICT users/beneficiaries consisted of researchers, information specialists and/or librarians, academic staff, students and/or trainees on IK, cultural officers, IK recorders, IK documentation centre managers, and journalists and artisans. Furthermore, respondents who were owners or custodians of IK consisted of traditional healers, diviners and herbalists, traditional farmers, traditional musicians, rural artisans, community elders, traditional midwifery, rainmakers, chiefs, and traditional food specialists and storytellers. The study employed probability and non-probability sampling where cluster, snowball and purposive sampling techniques were used at different stages to select the respondents. A total of 96 questionnaires were administered to ICT users/beneficiaries and 57 (59%) were returned. Additionally, interviews were conducted with the owners or custodians of IK. 224 owners or custodians of IK were sampled, however, 196 (88%) were interviewed. The quantitative data from the ICT users/beneficiaries was analyzed using Statistical Package for the Social Science (SPSS). The qualitative data from owners or custodians of IK was analyzed through the use of qualitative contents analysis. The study acknowledged the wealth, access and use of indigenous knowledge in the province and showed that indigenous knowledge is not only used by indigenous people, as it is also being used by professional people for their own benefit. Many categories of traditional roles of custodians of IK have brought about the sustainability of indigenous knowledge practices in KwaZulu-Natal as it is still vital in these modern times and highly relevant in the areas of medicine and agriculture. Although KwaZulu-Natal has proven to possess rich indigenous knowledge practices, the knowledge is not sufficiently recorded with relevant ICTs for future use. There is a growing use of multiple ICT tools by institutions, IK centres and individuals to record or capture, store and disseminate indigenous knowledge which is quite positive. It is observed that ICT users/beneficiaries and owners or custodians of IK require ICT literacy to improve access and use. The challenges facing IK access are not uniform between ICT users/beneficiaries and owners or custodians of IK. The most crucial challenges among ICT users/beneficiaries and owners or custodians of IK was related to access to relevant ICT infrastructure and resources and lack of digital skills. The existing IK policy should be revised to accommodate rapidly changing ICT requirements of the sector. This study contributes to current literature and discourses on IKS; interrogates the applicability of knowledge creation theory and models to IK research; adds fresh data, information, and knowledge on IK research, particularly in South Africa; and proposes practical solutions to ICT application for IK development. The full thesis is available in the University of Zululand Institutional Repository and other publications from the thesis.
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Mohammed, Dionne A. "Intergenerational trauma and stories of healing through Jesus." Thesis, 2021. http://hdl.handle.net/1828/12902.
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Through a storytelling/yarning methodology (Bessarab & Ng'andu, 2010) and experience centered narrative research (Patterson, 2008), three Indigenous followers of Jesus and original inhabitants of the lands currently known as Canada, shared their stories of healing. The storytelling/ yarning method (Bessarab & Ng'andu, 2010) is rooted in Indigenous ways of knowing and fit seamlessly with the participants diverse Indigenous backgrounds and shared oral traditions. Through the experience centered research model, each participant engaged in meaning making of their personal narratives, reconstructed and presented their stories as their human lived experience, and finally, revealed their metamorphosis (Patterson, 2008) and contributions to Indigenous knowledges. The experience centered research framework utilized for knowledge gathering worked concertedly with the storytelling/yarning methodology as the healing stories presented here evolved not as stories of defeat, but of strength (Bessarab & Ng'andu, 2010). Some key teachings and themes arising from their stories include trauma, forgiveness, resilience, family, healing, and hope.
This study aims to reveal Indigenous stories of healing and cease the perpetuation of harm to Indigenous peoples who have declared Jesus as their source of healing. Furthermore, this study aims to situate the knowledges gathered through these healing stories within the academic body of Indigenous knowledges.Graduate
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Broadbridge, Legge Linklater Renee. "Decolonising Trauma Work: Indigenous Practitioners Share Stories and Strategies." Thesis, 2011. http://hdl.handle.net/1807/31696.
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This dissertation explores the areas of healing and wellness within Indigenous communities on Turtle Island. By drawing on a decolonising approach to Indigenous health research, this study engaged 10 Indigenous healthcare practitioners in a dialogue regarding Indigenous worldviews; notions of wellness and wholistic health; critiques of psychiatry and psychiatric diagnoses; and the cultural strategies that Indigenous healthcare practitioners utilise while helping their clients through trauma, depression, and experiences of “parallel and multiple realities.” Importantly, this study addresses a gap in literature and puts forth a necessary contribution in regards to Indigenous peoples and psychiatry. Indigenous healthcare practitioners reveal their thoughts and strategies in relation to psychiatric diagnoses, cultural treatment, and psychotropic medication. The stories and strategies gathered during the interview dialogues created a broader discussion that is situated among the existing literature. This research found that Indigenous knowledge and experience was deeply embedded in the practises of Indigenous healthcare practitioners. The strategies presented by these practitioners offer purposeful and practical methods that originate from Indigenous worldviews, yet can be utilised by any practitioner that is seeking therapeutic strategies to help traumatised individuals and communities. Moreover, this research will be a particularly relevant resource for health policy initiatives, agency programming, and education and training institutes. Bringing forth Indigenous strategies for helping and healing is a vitally important contribution to the field of trauma work.
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Settee, Helen. "Tipachimowin: students and professors share stories about their Winnipeg Education Centre experience." 2014. http://hdl.handle.net/1993/24067.
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This qualitative research study Tipachimowin: Students and Professors Share Stories about their Winnipeg Education Centre Experience is a study of selected Aboriginal students and professors who were involved with the Winnipeg Education Centre (WEC) program. WEC is an inner city teacher education program that started in the late 1970s, though this study’s focus is in the1980s. During that era, there was an influx of students who attended the program to address the need for more Aboriginal teachers in Manitoba and to address poverty in low income communities (Clare, 2013; Poonwassie & Poonwassie, 2001). The participants shared stories of their life journeys and educational experiences related to their participation as students of WEC. They described the impact the teacher education program had on their lives. This study also explored the pedagogy and teaching methodology of two professors who taught at WEC during the 1980s.
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Klaws, Diane Frances. "Warrior Women: Indigenous Women Share Their Stories of Strength and Agency." Thesis, 2013. http://hdl.handle.net/1828/4692.
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Indigenous women who are single parents and who have had involvement with social services such as child welfare or social assistance have had to be strong and courageous to maneuver through these large institutions. Over the course of this research, I examined the concept of strength by asking the question “how do Indigenous women perceive their own strengths". This research is grounded in Indigenous methodologies through the worldview that all things are interconnected, all people and things have a soul, and that we have a physical effect on our surroundings as our surroundings affect us. The focus of my research interest is to gain a better understanding of Indigenous women’s strengths through their own lived knowledge and by contextualizing it within the experiences of oppression that they have had as a result of colonization. I undertake a literature review as well as field research to address my research question. For my field research I ask one simple question with probes to better understand their view of the strengths they possess: “Tell me your life story beginning with your earliest memories”. I use the research methodology of storytelling. Storytelling is another form of narrative methodology. Storytelling is about sharing stories from the past and present. To hear stories from the past is vital to our understanding of who we are as Indigenous people as this is how we learn where we come from and who we are. Storytelling is essential to re-claiming our histories. Data was collected from three Indigenous women who I interviewed twice. Two themes emerged from analyzing the data. One theme was oppressions and within the theme of oppressions emerged: assimilation, loss of traditional gender roles in the family, financial systemic oppression, physical and sexual abuses, and addictions. The second theme was strengths. The themes that emerged within strengths were: women being active and having agency, women as protectors of family and community, reconnecting with Spirit – Soul work, and women as keepers of tradition. Indigenous women’s voices and their experiences must continue to be researched and included in today’s education.Graduate
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dfklaws@gmail.com
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West, Colleen Sarah. "First Nation educators' stories of school experiences: reclaiming resiliency." 2012. http://hdl.handle.net/1993/8763.
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This thesis presents the results of a qualitative research study that examined the resilience
development with six Anishinabe (Ojibway) women. This study examined from the women’s
perspectives, “What meaning(s) do First Nation graduates of secondary or post-secondary
education make about risk and/or protective factors that may have affected their success in
completing their degree/diploma requirements?” In this research, I closely examined the
historical accounts and progressive educational changes of six successful Anishinabe women
who attended either the residential, provincial or band operated schools. The narrative/storywork
voiced by the women was gathered by one in-depth interview and were analyzed in two parts.
First, the Western idea of resilience (Benard, 2004) was examined. Second, the development of
resilience utilizing Indigenous narrative/storywork (Archibald, 2008; Thomas, 2008; Wilson,
2008) and the cultural framework of the Medicine Wheel teachings (Bopp, Bopp, Brown, &
Lane, 1988; Medicine Wheel Evaluation Framework, 2012) was explored. The findings from
this thesis revealed that through protective factors and/or supports of their community,
environment, school, and family and restored Indigenous philosophy, maintained culture,
language, spirituality and traditional worldviews, a process of resilience emerged and/or was
developed and overpowered risk factors, challenges and/or adversities. The amalgamation of
findings supports what research suggests that Aboriginal people exist in two worlds, their world
and mainstream world (Fitznor, 2005). Co-existance, acceptance, and a balance of both worlds
are supports and fundamental keys to resiliency and educational success.
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King, Jennifer. "That’s my Grandma: my Grandmother’s stories, resistance and remembering." Thesis, 2016. http://hdl.handle.net/1828/7511.
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Knowing our stories as Indigenous peoples is a powerful means of remembering and resurgence. My research used an Indigenous storytelling methodology to gather stories from my Grandmother about her life and our family. The purpose of this work was to learn more about my family stories and history as an Anishinaabe person, to honour my Grandmother by sharing part of her life story and to offer an example of Indigenous family-based research to other researchers. In contrast to strategies that focus on political mobilization, legal gains or state recognition, family-based research sees collective transformation as beginning with small-scale change, remembering and reconnection. Social work must expand its understanding of Indigenous resistance and resurgence to incorporate strategies that embrace w/holistic knowledges and encourage introspective and family-based questions in research.Graduate
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jlking@uvic.ca
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Martin, Debbie Holly. "Food Stories: A Labrador Inuit-Metis Community Speaks about Global Change." 2009. http://hdl.handle.net/10222/12354.
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Background: Food nourishes us, sustains us, and has the potential to both heal us and make us sick. Among many Indigenous cultures, traditional activities, ceremonies, events and practices often involve or use food, grounding Indigenous peoples within the context of their local, natural surroundings. This suggests that food is important not only for physical health, but also emotional, mental and spiritual health. The relationships that Indigenous peoples have with food can help us to understand the health of individuals, and the communities in which they live. Purpose: The following qualitative study explores how three generations of adults who live in one Labrador Inuit-Metis community experience and understand their relationships to food in a context of global change. Theoretical Orientation: The research is guided by Two-Eyed Seeing. Two-Eyed Seeing acknowledges that there are many different ways of seeing and understanding the world, some of which can be encompassed through a Western eye and some through an Indigenous eye. If we learn to see through both eyes, we can gain a perspective that looks very different than if we only view the world through a single lens. Methods: For the study, twenty-four people from the south-eastern Labrador community of St. Lewis participated in individual and joint story-telling sessions. A group story-telling session also took place where community members could share their stories with one another. During many of the story-telling sessions, participants shared photographs, which helped to illustrate their relationships to food. Findings/Discussion: Historically, the people of St. Lewis relied almost entirely upon their own wherewithal for food, with few, if any, government services available and very little assistance from the market economy. This fostered and upheld an Inuit-Metis culture that promoted sharing, reciprocity and respect for the natural world. Currently, greater access to government services and the market economy has led to the creation of certain policies and programs that undermine or ignore established social and cultural norms in the community. Conclusions: Existing Inuit-Metis knowledge should work alongside non-Indigenous approaches to policy and program development. This would serve to protect and promote the health of both individuals and communities.
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Bowler, Shawna. "Stitching ourselves back together: urban Indigenous women's experience of reconnecting with identity through beadwork." Thesis, 2020. http://hdl.handle.net/1828/12307.
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This thesis explores how urban Indigenous women experience reconnections to cultural identity when they take up the practice of traditional beadwork. A beading methodology was used to explore the experiences of five urban Indigenous women in Winnipeg. Within this methodology, stories and conversations about beadwork are used as a way to gather and share knowledge in research. Participants were asked to share their experience of identity reconnections through beadwork stories. The major elements of this beading methodology and its underlying theoretical, epistemological and ontological roots are told through the story of the beaded medicine bags that were created for and gifted to each participant for the knowledge they contributed to this research. The author’s own beaded medicine bag is also used as a framework for a thematic analysis and discussion of the research findings. The themes identified through this analysis suggest beading as a multi-faceted and action-oriented approach that facilitates processes of journeying, remembering, relationships, asserting the self and healing that urban Indigenous women experience through their engagement with this practice. This thesis concludes by highlighting some of the important implications of beading as an Indigenous way of knowing, being and doing in social work practice and research to promote decolonization, resiliency, wellness and healing in our work with Indigenous communities.Graduate
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Allain, Julia Anne. "Duwamish history in Duwamish voices: weaving our family stories since colonization." Thesis, 2014. http://hdl.handle.net/1828/5790.
Full textAbstract:
Duwamish people are “the People of the Inside,” “the Salmon People”—Coast Salish people who occupied a large territory inside the Olympic Mountains and the Cascade range. Ninety Longhouses were situated where Seattle and several neighbouring cities now stand. Today, over six hundred Duwamish are urban Indigenous people without legal recognition as an American Indian tribe, still battling for rights promised by the Point Elliott Treaty of 1855. Portrayals of Duwamish history since the time of colonization are often incomplete or incorrect.
A tribe member myself, I set out to record and present family stories concerning the period 1850 to the present from participants from six Duwamish families. I gathered histories told in the words of the people whose family experiences they are. It is history from a Duwamish perspective, in Duwamish voices. Collected family stories are recorded in the appendices to my dissertation. In my ethnographic study, I inquire as to what strengths have carried Duwamish people through their experiences since colonization. The stories reveal beliefs and practices which have supported the Duwamish people, and hopes for the future.
Data was gathered using multiple methods, including fieldwork—visiting a master weaver; attending tribal meetings; and visiting historic sites—reading existing documents by Duwamish authors and by settlers, and interviewing, including looking at photos to elicit information. Five themes emerged from the data: Finding a True History; What Made Them Strong; Intermarriage; Working for the People; and Working with the Youth. These themes together constitute what I term the Indigenous Star of Resilience (see Figure One in Chapter Six). For me, this study has truly been swit ulis uyayus—“work that the Creator has wrapped around me” (Vi Hilbert, quoted in Yoder, 2004); work that is a gift.Graduate
0727
0452
0740
juliemorgana@yahoo.ca
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Rowan, Mary Caroline. "Exploring the possibilities of learning stories as a meaningful approach to early childhood education in Nunavik." Thesis, 2011. http://hdl.handle.net/1828/3483.
Full textAbstract:
This study investigates the potential of learning stories to provide a means to incorporate Indigenous perspectives and transform the educational status quo by working with locally based early childcare educators to knead the learning story approach into something community specific. This is an action research project grounded in Indigenous methods and methodologies embedded in processes of transformative education informed by post-colonial discourse and de-colonial theory. The study found that learning stories provide a medium through which children can see themselves as part of a world that includes Inuit knowledge(s) and practices. These stories provide a place through which identities grounded in Inuit knowledge(s) and language can be formed. By creating learning stories, the work of the educator and children together becomes visible to children, parents, and the educator’s colleagues. The process of creating learning stories and planning for them strengthens connections with Elders, who become through the process recognized for their role as valuable transmitters of cultural knowledge.Graduate
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Rey, Una. "Long to belong: Contemporary narratives of place. Stories in landscape painting from a non-Indigenous perspective." 2009. http://hdl.handle.net/1959.13/44597.
Full textAbstract:
Research Doctorate - Doctor of Philosophy (PhD)How do Anglo-Australian artists paint themselves into the landscape with relevance and integrity, in spite of our complicated history? How do we submit to our own ‘small narratives’ and express an experience of land which considers but is not muted by postcolonial dialogues? How do individual artists form a visual language respondent to place and instructed by creative chance? The painting studio is where these questions are raised and where formal problems arise. Disparate ideas are tested in the search for marks and images to build an ambiguous sensation of place. Reflection, doubt, and wonder are the forces behind the paintings, but landscape is the sustaining narrative, and the inquiry is personal, equivocal. A remote valley on the Ellenborough River forms the back-ground to the current body of work, but my practice has taken me to desert communities during the past decade. Living and working in these environments where Indigenous artists paint without inherent effort, immersed in their big narratives of country, our choice to paint landscape is a continual challenge. Regular field trips to the valley and visits back to the desert, immersion in the patterns and phenomena of land, issues of belonging, impermanence and nostalgia have driven this investigation. The almost anachronistic studio practice results in an exhibition of on-site drawings and painted landscape memoirs. In the exegesis I examine my work through the prism of paintings by Indigenous artists from Haasts Bluff and Milikapiti. Non-Indigenous artists who engage with issues of landscape in a contemporary Australian context are also investigated, with a focus on cross-cultural dialogues, collaborations and formal painterly responses.
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Smith, Mary. "Weaving the sweetgrass and porcupine quill birch box into a methodology: the living stories of chronic kidney disease for First Nations People." Thesis, 2018. https://dspace.library.uvic.ca//handle/1828/9308.
Full textAbstract:
The thunderstorm encroaches, the smoky raven like clouds float over my spirit. This writing takes place at a time of mourning, a deep and lonesome sadness for family relations who have passed over the last few years, many having died of kidney disease. Yet, I cannot escape this feeling that has filled the silent spaces and the deeper meanings that lie behind spoken words. These are the words of my relations, the words that fill these empty pages, the words of an enduring past and present. As I begin, I wonder, how will I shape these passages into an articulation that may bring an illumination of all that has happened over the last few months since the inception and then ethics approval of this work. So here I shall offer an understanding of the background that brought this study forward. I will recount the progression of thought that precipitated the methodology. Like water that flows and is fluid, this writing has become realized to be ever changing, boundless and repelling conventionality. It is not just a story about living with kidney disease, this is a passage that motions and travels through history making interconnections amidst the broader social, political and contextually traditional and creative ways of being. Through the methodology of the sweetgrass porcupine quill box, living stories came forth within the context of a First Nations community. Sharing circles involving ten participants conveyed the living stories of kidney disease that illumined the significance of Indigenous Knowledge, relationality, cultural safety and equitable access.Graduate
2020-04-19
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Pooyak, Sherri. "My life is my ceremony: indigenous women of the sex trade share stories about their families and their resiliency." Thesis, 2009. http://hdl.handle.net/1828/3116.
Full textAbstract:
The current discourse on women who work in the sex trade is often viewed through a lens
based on “victim and abuse” (Gorkoff and Runner, 2003, p. 15) positioning them as
being helpless, needing to be rescued and reformed in hopes they will become upstanding
citizens. Constructing a resilient identity of Indigenous women who have had
involvement in the sex trade aims to shed new light on the identities of a population who are often portrayed negatively. One of the ways this reconstruction can be done is to focus on their familial relationships, thereby challenging the existing discourse that often blames the families of women in the sex trade as reasons for their involvement.
Using narrative analysis, this qualitative study focused on the lives of five Indigenous
women who have had involvement in the sex trade. The purpose of this study was twofold:
First was to gain an understanding of the familial relationships of Indigenous
women who have had involvement in the sex trade; second was to gain an understanding
of how these relationships have contributed to their resiliency.
The Indigenous women who participated in this study shared stories of their familial
relationships highlighting the supportive and constructive aspects derived from their
familial relationships. Secondly, they discussed the economic violence that found them making a constrained choice to engage in the sex trade as a means of survival. Thirdly, they spoke of how their familial relationships created family bonds, their connections to their families, and described their families as a source of strength, courage, and unconditional love, which positively contributed to their resilience. The fourth theme challenges the victim and abuse paradigm, as their narratives of resilience reveal how these women have sought to construct new identities and outlines the struggles they have
encountered in their efforts to develop these new identities.
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"Quliaqtuavut Tuugaatigun (Our Stories in Ivory): Reconnecting Arctic Narratives with Engraved Drill Bows." Doctoral diss., 2013. http://hdl.handle.net/2286/R.I.21001.
Full textAbstract:
abstract: This dissertation explores complex representations of spiritual, social and cultural ways of knowing embedded within engraved ivory drill bows from the Bering Strait. During the nineteenth century, multi-faceted ivory drill bows formed an ideal surface on which to recount life events and indigenous epistemologies reflective of distinct environmental and socio-cultural relationships. Carvers added motifs over time and the presence of multiple hands suggests a passing down of these objects as a form of familial history and cultural patrimony. Explorers, traders and field collectors to the Bering Strait eagerly acquired engraved drill bows as aesthetic manifestations of Arctic mores but recorded few details about the carvings resulting in a disconnect between the objects and their multi-layered stories. However, continued practices of ivory carving and storytelling within Bering Strait communities holds potential for engraved drill bows to animate oral histories and foster discourse between researchers and communities. Thus, this collaborative project integrates stylistic analyses and ethno-historical accounts on drill bows with knowledge shared by Alaska Native community members and is based on the understanding that oral narratives can bring life and meaning to objects within museum collections.Dissertation/Thesis
Ph.D. Art 2013
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Brunette, Candace. "Returning Home Through Stories: A Decolonizing Approach to Omushkego Cree Theatre through the Methodological Practices of Native Performance Culture (NPC)." Thesis, 2010. http://hdl.handle.net/1807/24224.
Full textAbstract:
This research examines Native Performance Culture (NPC), a unique practice in Native theatre that returns Aboriginal people to the sources of Aboriginal knowledge, and interrupts the colonial fragmenting processes.
By looking at the experiences of six collaborators involved in a specific art project, the artist-researcher shares her journey of healing through the arts, while interweaving the voices of artistic collaborators Monique Mojica, Floyd Favel, and Erika Iserhoff.
This study takes a decolonizing framework, and places NPC as a form of Indigenous research while illuminating the methodological discourses of NPC, which are rooted in an inter-dialogue between self-in-relation to family, community, land, and embodied legacies.
Finally, this research looks at the ways that artists work with Aboriginal communities and with Aboriginal knowledge, and makes recommendations to improve collaborative approaches.
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Moller, Franzisca E. "Native Spiritual Appropriation : Words of Power, Relations of Power - Creating Stories & Identities." Thèse, 2011. http://hdl.handle.net/1866/8365.
Full textAbstract:
L'appropriation culturelle possède une diffusion très large et est un phénomène essentiellement intemporel. L'appropriation culturelle est définie comme «the taking- from a culture that is not one’s own- of intellectual property, cultural expressions or artifacts, history and ways of knowledge» (Ziff et Rao 1997: 1). Cela comprend tous les aspects de la spiritualité, les objets sacrés, des valeurs, des histoires et des rites. L'appropriation est étroitement liée aux relations de pouvoir et à la politique. Avec la montée de la popularité du chamanisme et du néo-chamanisme dans la société occidentale, les peuples amérindiens de l'Amérique du Nord (ou d’Australie) expriment leurs inquiétudes et leur désapprobation en ce qui concerne l’appropriation de leurs cérémonies, rituels et croyances sacrées par les Occidentaux. Par le discours contre l'appropriation, les populations autochtones (re)gagnent et (re)créent une identité qui avait été négligée, supprimée et assimilée au cours de la colonisation. Cette création identitaire s’effectue par l'intermédiaire de l'écriture, dans les milieux universitaires, aussi non-académiques, et le partage des pratiques rituelles avec d'autres autochtones (pan amérindianisme). Les auteurs autochtones contestent le statu quo et désirent contribuer à faire avancer le débat concernant l'appropriation spirituelle, les relations de pouvoir et le néo-colonialisme. Les arguments et les opinions concernant l'appropriation spirituelle présentés ici traitent de génocide culturel, d’abus sexuels, de néo-colonialisme, de non-respect et d'inquiétude face aux dangers liés à une mauvaise utilisation des rituels et autres pratiques sacrées. Ce débat est lié au processus de guérison en contexte amérindien (Episkenew 2009). En participant à ce débat sur l'appropriation spirituelle, les peuples autochtones sont activement engagés dans la (re)définition de leur identité. C'est cet engagement actif qui permet à la guérison d’avoir lieu. Ce mémoire aborde quelques-uns des auteurs autochtones contemporains et examine leurs écrits. L'importance de l'histoire et du mot dans la création identitaire est explorée. L’analyse de certains textes portant sur la médecine, la sociologie, la religion et la culture de consommation rend explicite le lien entre identité et politique.Cultural appropriation is a very wide spread and essentially timeless phenomenon. Cultural appropriation is defined as “the taking- from a culture that is not one’s own- of intellectual property, cultural expressions or artifacts, history and ways of knowledge” (Ziff and Rao 1997: 1). This includes all aspects of spirituality, sacred items, values, stories and rites. Appropriation is closely linked to power relations and politics. With the rise of popularity of shamanism and neo-shamanism in Western society, the Indigenous people of North America (and Australia) are voicing their concerns, disapproval and opinions with regards to Western people appropriating Native ceremonies, rituals and sacred beliefs. Through the discourse of countering appropriation the Indigenous, people are (re)gaining and (re)creating an identity which had been neglected, suppressed and assimilated during the course of colonization. It is through the medium of writing in the academic, as well as non-academic, and the sharing of practices with other Natives (Pan-Indianism) that an identity is created. Native authors are challenging the status quo and engage, contribute and advance the debate of spiritual appropriation, power relations and neo-colonialism. The arguments and opinions with regards to spiritual appropriation presented here range from cultural genocide, sexual abuse, neo-colonialism, and disrespect to concern of improper use that can be dangerous for the user/practitioner. By engaging in the debate Indigenous culture is engaging in the healing process (Episkenew 2009). By participating in the debate of spiritual appropriation the Indigenous people are actively engaging in (re)defining their identity. It is this active engagement that allows healing to take place. The thesis brings together some of the current, Native authors and examines their opinions. The importance of the story and the word as creating identities is explored. By using diverse literature, some texts focusing on medicine, sociology, religion and consumer culture the debate of spiritual appropriation and the link to identity and politics is made more explicit.
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Johnson, Kay. "Unsettling exhibition pedagogies: troubling stories of the nation with Miss Chief." Thesis, 2019. http://hdl.handle.net/1828/11132.
Full textAbstract:
Museums as colonial institutions and agents in nation building have constructed, circulated and reinforced colonialist, patriarchal, heteronormative and cisnormative national narratives. Yet, these institutions can be subverted, resisted and transformed into sites of critical public pedagogy especially when they invite Indigenous artists and curators to intervene critically. They are thus becoming important spaces for Indigenous counter-narratives, self-representation and resistance—and for settler education. My study inquired into Cree artist Kent Monkman’s commissioned touring exhibition Shame and Prejudice: A Story of Resilience which offers a critical response to Canada’s celebration of its sesquicentennial. Narrated by Monkman’s alter ego, Miss Chief Eagle Testickle, the exhibition tells the story of the past 150 years from an Indigenous perspective. Seeking to work on unsettling my “settler within” (Regan, 2010, p. 13) and contribute to understandings of the education needed for transforming Indigenous-settler relations, I visited and studied the exhibition at the Glenbow Museum in Calgary, Alberta and the Confederation Centre Art Gallery in Charlottetown, Prince Edward Island. My study brings together exhibition analysis, to examine how the exhibition’s elements work together to produce meaning and experience, with autoethnography as a means to distance myself from the stance of expert analyst and allow for settler reflexivity and vulnerability. I developed a three-lens framework (narrative, representational and relational/embodied) for exhibition analysis which itself became unsettled. What I experienced is an exhibition that has at its core a holism that brings together head, heart, body and spirit pulled together by the thread of the exhibition’s powerful storytelling. I therefore contend that Monkman and Miss Chief create a decolonizing, truth-telling space which not only invites a questioning of hegemonic narratives but also operates as a potentially unsettling site of experiential learning. As my self-discovery approach illustrates, exhibitions such as Monkman’s can profoundly disrupt the Euro-Western epistemological space of the museum with more holistic, relational, storied public pedagogies. For me, this led to deeply unsettling experiences and new ways of knowing and learning. As for if, to what extent, or how the exhibition will unsettle other visitors, I can only speak of its pedagogical possibilities. My own learning as a settler and adult educator suggests that when museums invite Indigenous intervention, they create important possibilities for unsettling settler histories, identities, relationships, epistemologies and pedagogies. This can inform public pedagogy and adult education discourses in ways that encourage interrogating, unsettling and reorienting Eurocentric theories, methodologies and practices, even those we characterize as critical and transformative. Using the lens of my own unsettling, and engaging in a close reading of Monkman’s exhibition, I expand my understandings of pedagogy and thus my capacities to contribute to understandings of public pedagogical mechanisms, specifically in relation to unsettling exhibition pedagogies and as part of a growing conversation between critical adult education and museum studies.Graduate
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Williamson, Tara. "Aambe Maajaadaa! Community organizing in Indigenous Communities and Leanne Simpson's Dancing on our Turtle's Back: Stories of Nishnaabeg Re-Creation, Resurgence, and a New Emergence." 2012. https://zone.biblio.laurentian.ca/dspace/handle/10219/1987.
Full textAbstract:
When I was asked to develop a community organizing course for the
Aboriginal Emphasis Initiative in the social service worker program
at Fleming College, I began running through the list of great books,
articles, and other resources I’ve used or seen in the last few years on
this topic. Although I do have a background in social work, I have also
had the opportunity to study and work in the fields of law and Indigenous
governance; and so, I look to all of these areas when considering the most
current and relevant information on any topic. In the process, I quickly
realized the kinds of divisions that still happen between disciplines that
tend to limit the dialogue in any field before the conversation has even
started. In response, I’d like to open the horizon a little and offer a book
review of a new work that would normally be classified as “Native Studies”
but which I have found to be an incredible contribution to the field of
community development and organizing in its focus on Indigenous ways of thinking, knowing and how that relates to organizing and mobilizing in Indigenous communities.
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Chiu, Yu-Tung, and 邱宇桐. "Explore the Effectiveness of Science Stories E-book Learning Outcomes of Han and Indigenous Elementary School Children: Taking a Simple Mechanical Unit as an Example." Thesis, 2016. http://ndltd.ncl.edu.tw/handle/77632088965704725337.
Full textAbstract:
碩士國立屏東大學
科普傳播學系數理教育碩士班
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The main purpose of this study was to explore the Han and Indigenous students’ learnig effectiveness of accepting the "simple machines" unit e-book teaching. The study adopted mainly the ADDIE (Analysis, Design, Development, Implement, Evaluate) model to develop digital teaching materials. And the study took a quasi-experimental research: experimental group taken eBook; the control group taken paper teaching. The research objects were four elementary schools in Pingtung County: two Han and two Indigenous schools respectively. To tie in with teaching programme of the schools, the study chose fifth grade students: two Han schools, one class as the experimental group and another class as the control group; two Indigenous schools, one class as the experiments group and another class as the control group. This research was through pre and post test scores of “to recognize simple mechanical science learning effectiveness test" and "scientific interest in learning scale" to understand the effectiveness of student learning and interest in learning performance. The study also adopted students’ interviews of learning opionion after receiving E-book teaching as the qualitative analysis to learn about the different ethnic groups learning effectiveness and learning performance of interest situation after receiving E-book teaching. The results of this research are as follows: 1.The Han and Indigenous ethnic group had improved in their simple machines learning test regarding in the e-book or paper teaching, and there were significant differences between two groups. 2.Students in the e-book teaching were better than the paper teaching in the simple mechanical effectiveness, and the e-book teaching was better than the paper teaching. 3.The Han and Indigenous ethnic group had progressed in their learning interest scale regarding in the e-book or paper teaching, and there were significant differences between two groups. 4.From individual interviews, the study knew that the Han and Indigenous students had progressed in the attitude, atmosphere, difficulty, involvement, and participation of learning after e-book teaching.
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Truemner-Caron, Simone-Hélène. "Poetry as a Theoretical Framework for Resurgence : Indigenous Knowledge in the Verse of Fontaine, Bordeleau and Bacon." Thèse, 2016. http://hdl.handle.net/1866/18703.
Full textAbstract:
Dans le sillage de l'héritage des pensionnats, les théoriciens critiques autochtones rejettent le modèle de réconciliation proposé par la commission de vérité et réconciliation du Canada parce qu'elle perpétue le programme colonial. L’alternative proposée par ces théoriciens est la résurgence, ou l'utilisation des paradigmes autochtones dans le développement de politique. La résurgence jaillit d’une célébration des cultures et des traditions autochtones. Cette thèse établit la présence de résurgence dans la poésie de trois poètes autochtones québécoises de trois générations: Joséphine Bacon, Virginia Pasamapéo Bordeleau et Natasha Kanapé Fontaine. Le premier chapitre est composé d'une analyse documentaire qui focalise sur deux éléments: 1) mon droit en tant que critique « non autochtone » à analyser la littérature autochtone, et 2) le rejet de la réconciliation et la promotion de la résurgence par les principaux théoriciens critiques autochtones au Canada. Le deuxième chapitre établit l'oralité comme un aspect clé de la résurgence, et sa présence dans la poésie des trois auteurs. Le troisième chapitre établit la présence de la terre et des histoires dans la poésie, comme preuve supplémentaire de la présence de résurgence. Employant l'analyse de la remédiation, de la décolonisation de langue, et de divers autres facteurs explorés tout au long de cette thèse, il est confirmé que Bacon, Bordeleau et Fontaine intègrent la résurgence dans leurs travaux, ce qui inspire les lecteurs de toutes cultures à prendre des mesures sur les questions environnementales et autochtones.In the wake of the devastating residential school legacy, Indigenous critical theorists are rejecting the model of reconciliation proposed by the Truth and Reconciliation Commission because it perpetuates colonial agendas. Their alternative to reconciliation is resurgence, or the use of Indigenous schools of thought in policy development. Resurgence springs from a celebration of Indigenous cultures and traditions. This thesis establishes the presence of resurgence in the poetry of three Indigenous female québecois poets of three generations: Joséphine Bacon, Virginia Pasamapéo Bordeleau, and Natasha Kanapé Fontaine. The first chapter is comprised of a literature review focusing on two subjects: 1) my right as a non-Native critic to analyze Indigenous literature, and 2) the rejection of reconciliation in favour of resurgence by leading Indigenous critical theorists in Canada. The second chapter identifies orality as a key aspect of resurgence, and its presence in the poetry of the three authors. The third chapter maps the poets’ work in connection to land-based knowledge and stories, as further proof of the presence of resurgence. Through the analysis of remediation, decolonizing language and various other factors explored throughout this thesis, it is confirmed that Bacon, Bordeleau and Fontaine all incorporate resurgence into their work, thus inspiring readers of all cultures to take action on environmental and Indigenous issues.
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Cobos, Casie. "Embodied Storying, A Methodology for Chican@ Rhetorics: (Re)making Stories, (Un)mapping the Lines, And Re-membering Bodies." Thesis, 2012. http://hdl.handle.net/1969.1/ETD-TAMU-2012-08-11879.
Full textAbstract:
This dissertation privileges Chican@ rhetorics in order to challenge a single History of Rhetoric, as well as to challenge Chican@s to formulate our rhetorical practices through our own epistemologies. Chapter One works in three ways: (1) it points to how a single History of Rhetoric is implemented, (2) it begins to answer Victor Villanueva's call to "Break precedent!" from a singly History, and (3) it lays groundwork for the three-prong heuristic of "embodied storying," which acts as a lens for Chican@ rhetorics.
Chapter Two uses embodied storying to look at how Chican@s are produced through History and how Chican@s produce histories. By analyzing how Spanish colonizers, contemporary scholars/publishers, and Chican@s often disembody indigenous codices, this chapter calls for rethinking how we practice codices. In order to do so, this chapter retells various stories about Malinche to show how Chican@s already privilege bodies in Chican@ stories in and beyond codices.
Chapter Three looks at cartographic practices in the construction, un-construction, and deconstruction of bodies, places, and spaces in the Americas. Because indigenous peoples practice mapping by privileging bodies who inhabit/practice spaces, this chapter shows how colonial maps rely on place-based conceptions of land in order to create imperial borders and rely on space-based conceptions in order to ignore and remove indigenous peoples from their lands.
Chapter Four looks at foodways as a practice of rhetoric, identity, community, and space. Using personal, familial, and community knowledge to discuss Mexican American food practices, this chapter argues that foodways are rhetorical in that they affect and are affected by Chican@ identities. In this way, food practices can challenge the conception of rhetoric as being solely attached to text and privilege the body.
Finally, Chapter Five looks at how Chican@ rhetorics and embodied storying can affect the field(s) of rhetoric and writing. I ask three specific questions: (1) How can we use embodied storying in histories of rhetoric? (2) How can we use embodied storying in Chican@ rhetorics? (3) How can we use embodied storying in our pedagogy?
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"Teachers’ mo(u)rning stories: A living narrative inquiry into teachers’ identities on emergent high school inquiry landscapes." Thesis, 2013. http://hdl.handle.net/10388/ETD-2013-08-1154.
Full textAbstract:
This particular telling and retelling from a living narrative inquiry (Clandinin & Connelly, 2000) into the early experiences of three high school science teachers – Beth, Joel, and Christina – explores the emergent inquiry landscapes constructed as we implemented a renewed, decolonizing, science curriculum in Saskatchewan founded on a philosophy of inquiry and on a broader, more holistic definition of scientific literacy, both Western and Indigenous. This inquiry draws on an ontology of lived experience (Dewey, 1938) and, more subtly, on the borderland of narrative inquiry and complexity science in order to illustrate the emergence and coming to knowing (Delandshire, 2002; Ermine, as cited in Aikenhead, 2002) of our identities in a way that avoids the reduction in complexity of our experiences. While my initial wonders persisted throughout the research as I lived alongside Beth, Joel, and Christina for two years, they diffracted into the contextualized wonder: how do we share a philosophy of inquiry with each other and with our students? As such, this inquiry is a sharing about our own identities, about our own agency, about identity work, and about which experiences we choose to (re)engage with as we attempt to (re)find the narrative diversity, both individual and collective, necessary to shift from enacted identities to 'wished-we-could-enact' identities. This exploration of our 'mo(u)rning stories', early experiences from our shifting identities after stepping through the liminal and onto emergent inquiry landscapes, or our 'stories to relive with' provides a language and context to our shifting identities and hence, to science education, as we move towards a more holistic and humanistic form of scientific literacy for all our students. What emerged through the enmeshing of our landscapes and through the construction of voids in existing practices, followed by deformalizations in assessment and planning, was the development of a way of sharing our philosophy of inquiry and hence, our shifting identities. The artifacting and sharing of our contextualized inquiry experiences highlighted the rich assessment making, and curriculum making experiences (Huber, Murphy & Clandinin, 2011) we shared with our students and highlighted a view of assessment as a relationship. As we told and retold our stories to relive with, our identities shifted towards those more akin to facilitator and anthropologist and away from sage and engineer/architect.
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Khorommbi, Ndwambi Lawrence. "Echoes from beyond a pass between two mountains (Christian Mission in Venda as reflection in some contemporary Tshivenda literature)." 1996. http://hdl.handle.net/10500/17077.
Full textAbstract:
The thesis of this study revolves around the validity of Tshivenda literature as an authorative commentary on Mission Work in Venda. The value of literary works by selected Tshivenda writers is explored on three important directions: (a) as a source of information on the Vhavenda world-view which is an important aspect in the Vhavenda's understanding of the Missionary message; (b) as a source of challenge to missiology, and (c) as a source of basis for an in-depth contextual missiology. The well-meaning contributions of the German Missionaries is appreciated. Their influence through the spreading of Lutheranism and also in the birth of Tshivenda literature is clearly recognized. My task has not only been to see these positive contributions, but also to problematise and explore both the missionary instrumentality and the local responses that are reflected in the Tshivenda literature. Our first four chapters introduce the thesis, they cover political history of the Vhavenda which is fundamental in our understanding of their world-view and the early missionary
works in Venda. Selected Tshivenda novels become the object of inquiry in the fifth chapter. The novels help us in our evaluation of Missionary Christianity. A wide variety of issues are contained in these novels which are significant in Mission work. The sixth chapter concentrates on selected Tshivenda short stories. In two of these short stories the issue of racism is highlighted. The seventh chapter looks into a few Tshivenda
Poems. In two of these poems the Missionary-rejected name for God, Nwali, is heavily used. The last chapter contains the essential commentary of indigenous Tshivenda literature on Missionary Christianity as well as the implications for both global and local Missiology.Missiology.
M.(Theology)
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Winschel, Caroline. "Storied empires the tempest and Lettres d'une Péruvienne /." 2009. http://hdl.handle.net/10090/8992.
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Wright, Cardinal Sarah. "Beyond the sixties scoop: reclaiming indigenous identity, reconnection to place, and reframing understandings of being indigenous." Thesis, 2017. https://dspace.library.uvic.ca//handle/1828/8956.
Full textAbstract:
This study used life experience methods to gather the narratives of seven adult Indigenous transracial adoptees who have reclaimed their Indigenous identities after experiencing closed adoption during the late 1950s through to the early 1980s. Participants had been members of Aboriginal (First Nations, Metis, Inuit) communities at birth but were then raised outside their Indigenous nations in non-Indigenous families. Through analysis of their stories, I identified four themes that marked their trajectories to reclamation: Imposed fracture (prior to reclamation); Little anchors (beginning healing); Coming home (on being whole); Our sacred bundle (reconciling imposed fracture). Their stories of reconnecting to their Indigeneity, decolonizing and healing illustrate their shifts from hegemonic discourse spaces that characterized their lived experiences as “other” to spirit-based discourses that center Indigenous knowledge systems as valid, life affirming, and life changing. This dissertation contributes to the debate on state sanctioned removal of children and the impacts of loss of Indigenous identity in Canadian society. My findings indicate that cultural and spiritual teachings and practices, as well as, the knowledge of colonization and its impacts on Indigenous families, communities, and nations, all contributed to adoptees’ healing and ability to move forward in their lives. Key recommendations include: further exploration of the concept of cultural genocide in relation to settler-colonial relations in Canada; further examination of the intersection of counter-narratives, resistance discourse, and colonial violence; increased investigation of the connections between Indigenous knowledge systems, living spirit-based teachings and educative aspects of community wellness; and more research examining education beyond formal schooling, including the formative effects upon Indigenous youth of social values, public policy, and legal frameworks.Graduate