Newhouse, David

This case study contributes to scholarship surrounding the national conversation on Indigenous language sustainability in North America. Much of this scholarship provides insight on structuring language programs and policies for youth, leaving a tremendous research gap regarding sociolinguistic and cultural research with youth. Youth appear disinterested or otherwise set apart in current research from the development of policies and curriculum concerned with heritage languages. Upon closer inspection; however, youth are engaged and using innovative and different tools than previous generations. This exploration is a foundational case study which builds upon research highlighting the nature of Indigenous language loss in the south as a time sensitive phenomenon as the application of cognitive imperialism and colonial tactics within mainstream schools continue to conceal a large scale cultural and linguistic genocide in Canada.

Although Indigenous language loss may seem of concern to only small groups of linguists and dialectic communities, it should in fact concern anyone who cares about reconciliation or closing the tremendous gap in accessing equitable education. The preservation of Indigenous languages and knowledge systems should also be of interest to those parties who seek to comprehensively understand the Natural World and whom have a vested interest in the survival of the planet and protection of the enviroment. Because of these realities, the viewpoints and experiences of all concerned parties are essential. It follows then, that the youth perspective is significant.

To address this gap, participatory narrative inquiry was used as a theoretical framework to conduct a foundational case study in which detailed consideration was given to exploring the lived narratives of three Anishnaabeg participants to establish the value of Indigenous youth voice in alternative forms of sociolinguistic and culturally sustainable language learning in the 21st century, and, to strengthen the argument that more research is needed in the field of first-person youth studies.

The results of this case study will be useful, specifically, to localized communities of Anishnaabe youth with and for whom much of the research was conducted, and, more generally to youth resistance work focused on media and technology in globalized and contemporary language and cultural ecologies. Research outcomes indicated potential directions for future research in different contexts and localities by presenting commonalities within the fields of social and political engagement and their connection to language and new media in youth populations. It is hoped that this initial material pinpointing a research gap in Indigenous youth language studies will be used to investigate future research in this field.

Author Keywords: Anishnaabe, Decolonization, Language, Sociolinguistics, Technology, Youth Studies

This research explores key themes emerging from the question of the meaning Anishinaabe individuals attach to utilizing traditional practices and ceremonies to address their own trauma. The contributors share their stories, which are deeply rooted in relationships. The methodology of this research is also rooted within an Indigenous paradigm; storytelling is a core feature of relationships and knowledge transmission through its ability to weave together and across generations. Indigenous cultures have had a long history of both verbal and visual storytelling, in the forms of pictographs and petroglyphs, wampum belts, bead and quill work, and so on. While stories are often entertaining, they are at their core, the most human of activities. Anishinaabe approaches to ceremony, spirit and the sacred are woven into the language, attitudes and practices that people still engage in, despite the depredations of colonization. The findings of this research explore how identity, found through love, caring, self-awareness, and the (re)claiming of wellness and wholeness, permeates the stories of healing and is rooted in ceremonies. This is relationship with self and self-in-relation to all things: niwiikaniginaa. Land-as-home, culture, family, and love ground people in their sense of self and wellness. Language and thought emerge from the land, the source of well-being or mino bimaadsiwin in the most profound ways. It is through home – land, family, culture, spiritual connection – that healing occurs in ways that cannot be found in clinical systems.

Author Keywords: Colonization, First Nations, Healing, Identity, Storytelling, Trauma

In Disturbing Invisibility (Coloma, McElhinny, Tungohan, Catungal, Davidson, 2012), the most comprehensive book on Filipino-Canadian studies to date, issues were identified in the afterword as to how Filipino-Canadian studies relates to indigenous identity. This thesis attempts to address this issue by applying Enriquez's (1992) Indigenization Method onto Filipino-Canadian discourse. It attempts to do this by: exploring the colonial context and history in the Philippines and its effect on the formation of a Filipino indigenous identity; exploring Filipino indigenous thought as described by Enriquez (1992) in his seminal book From Colonial to Liberation Psychology; understanding Filipinos in Canada with the inclusion of literature from Filipino-American studies and the Filipino Indigenization movement; and how orienting Filipino-Canadian discourse with the indigenous concepts brought forward by Enriquez might look like, with emphasis on how Filipino-Canadian discourse could interact with Indigenous issues relating to Indigenous People in Canada today. It becomes clear that the Filipino Indigenization movement has reached grassroots Filipino organizations in Canada, and that uncritically ignoring their own Filipino indigenous roots would be denying themselves the unique cultural gifts that those roots provide. As being both Filipino and Canadian, Filipino-Canadians who seek to reclaim their indigenous roots would find that the indigenous concept of kapwa ("the self in the other") would encourage an examination of issues pertaining to Indigenous People in Canada as commonalities exist in their experiences with colonization.

Author Keywords: Canada, discourse, Filipino-Canadians, indigenization, indigenous, Philippines

Indigenous peoples and organizations have a long history of incorporating cultural knowledge and teachings into program and organizational design and structure. The approach to incorporating cultures into Indigenous organizations is not uniform, nor is the ways that they are understood. This dissertation focuses on Nogojiwanong Friendship Centre, in Peterborough Ontario and their approach to incorporating Indigenous cultures into their organization from 2010-2014.

The intention of this dissertation is to build knowledge of Indigenous perspectives of organizational structure, grounded in Anishinabe teachings. The teaching circle, vision- time – feeling –movement, guides my learning process and the structure of the dissertation. In using an Anishinabe framework the importance of relationships and the Anishinabe clan system are foundational to my understanding, and will be discussed at length.

The purpose and goal of this research is twofold. First, to show the complexity, intentionality and depth to an Indigenous research process; a process that is often nuanced in the literature. Second, to show how Anishinabe thought can (and does) provide a framework for a service delivery organization, in its governance and program and service delivery. The thesis of this dissertation is that Anishinabe knowledge is not always visible to outsiders, but it was present at Nogojiwanong Friendship Centre in the ways they approached research, governed themselves and delivered programs and services.

Key Words: Indigenous Knowledge, Indigenous Governance, Indigenous Research Ethics, Indigenous Research Framework

Author Keywords: Indigenous Governance, Indigenous Knowledge, Indigenous Research Ethics, Indigenous Research Framework

Since the end of the Second World War, artists of Native descent have engaged with the Fine Art world where their work has come to be placed in the category of Native art. As a result of my journey, I have come to realize that in the Fine Art world the term Native art tends to be associated with the practices of our ancestors in times past obscuring our contemporary nature. In the present day context, however, I see an evolution and will tell the stories of the artists I met, who became a part of my life and thus a part of my narrative to point out that the voices of contemporary artists of Native descent, when speaking of their work, demonstrate a modern form of Native creativity, pride and joy that needs to be properly recognized. While Native artists do respect our traditions and do deal with issues of importance to our communities, they also create their artwork using sophisticated and modern techniques. It is up to us to make our contemporary nature known far and wide.

A storytelling approach based on the Michael Thrasher Medicine Wheel Teachings is employed to present the voices of our contemporary artists of Native descent who when speaking of their work create a rich and vibrant story of Native creativity, pride and joy.

Author Keywords: Culture, Elder, Indigenous Knowledge, Native Art, Storytelling

My research explores potential motivators for social and health service providers to be more holistic and compassionate with those they serve. From previous research focused on spirituality, I identified seven additional concepts: faith, religion, community, culture, compassion, wellness, and wholeness. Using elements of Appreciative Inquiry, data was collected through a focus group and an in-depth, online survey. The participants work with Indigenous, religious, other spiritually motivated, or non-spiritual social or health service organizations in Peterborough, Ontario, Canada. Prototype concept analysis allowed participants to personally define each concept, and then indicate how much each motivated them. Results indicate, regardless of individual demographics, the definitions and motivations are very personal. The concepts with the most to least motivational impact were community, compassion, spirituality, wellness, wholeness, culture, faith and religion. Participants' voices speak directly through this research. I use their suggestions to make recommendations for improving the systems within which they provide service.

Author Keywords: community, compassion, health services, indigenous knowledge, social services, spirituality