Indigenous studies

Contemporary struggles with Indigenous identities in Canada are deeply rooted in the historical and ongoing impacts of colonization, which have left profound and lasting effects on different geographical regions across the country. These struggles are multifaceted, encompassing complex questions surrounding who qualifies as Indigenous and what criteria are used to authenticate claims of Indigenous heritage.

In the modern era, the digital landscape has become an integral part of our daily lives, revolutionizing how we interact with the world around us. Digital spaces, including the vast expanse of the Internet, various social media platforms, and mobile applications, have transformed how we communicate, conduct business, seek entertainment, and share information. These virtual environments offer unparalleled opportunities for connectivity, collaboration, and the exchange of resources and ideas.Within this digital realm, social media platforms have emerged as powerful tools for self-expression and exploration of identity. Individuals increasingly use these platforms to delve into the complexities of their identities, including their intersectionality and connections to specific geographic locations. Research has shown that this exploration often leads to a reclamation and revitalization of Indigenous identities, serving as a form of political resistance against the ongoing legacies of colonization. Through social media, Indigenous individuals and communities are able to reclaim their voices, assert their autonomy, and challenge dominant narratives.

This research delves into how digital spaces, mainly the social media platform of TikTok, shape Indigenous identity formation, maintenance, and resurgence. By employing a mixed-methods approach, this study analyzes various dimensions of this phenomenon, including the role of storytelling, community building, and cultural expression in digital spaces. Moreover, the research explores how these digital platforms can empower Indigenous communities to reclaim, revitalize, and reconstruct their identities and notions of community. Ultimately, by examining the impact of digital spaces on Indigenous identity, this research provides valuable insights into contemporary practices of identity revitalization and proposes strategies to support Indigenous futures in a rapidly evolving digital landscape.

This research used the Medicine Wheel, adapted from the research of Dr. Kathleen E. Absolon, Anishinaabekwe from Flying Post First Nation, in her article Indigenous Wholistic Theory: A Knowledge Set for Practice, as a framework to explore the dynamic interplay between Indigenous identity and the digital age. It highlights how each quadrant—East (birth and rejuvenation), South (relationships and advocacy), West (challenges and resilience), and North (wisdom and healing)—provides unique insights into the cultural preservation, self-discovery, community engagement, and integration of traditional knowledge with modern technology. Indigenous communities leverage digital platforms to rejuvenate cultural practices, foster relationships, advocate for social justice, and empower their voices while navigating the complexities of online spaces and ensuring cultural authenticity.

The findings emphasize the transformative potential of social media in preserving and revitalizing Indigenous cultures, advocating for critical issues, and empowering different generations. Ethical engagement in digital spaces is crucial, as well as promoting cultural respect and addressing historical injustices. The research underscores the importance of balancing traditional values with modern technology to foster resilience, empowerment, and holistic well-being within Indigenous communities.

Author Keywords: Colonialism, Identity Resurgence, Indigenous Identities, Online Communities, Self-Determination, Social Media

This thesis focuses on the Atoskiwin Training and Employment Centre of Excellence (ATEC) in NelsonHouse, Manitoba, and its contribution to Aboriginal adult education and the economic development of the Nisichawayasihk Cree Nation (NCN). The study examines ATEC within the larger history of NCN's relationship with its land, hydroelectric development in northern Manitoba, and Wahbung: Our Tomorrows, the 1971 alternative blueprint to the federal White Paper. I argue that ATEC has played a key role in nurturing a resurgence of the social and economic capacity of people in Nelson House.

The research approach used in this study is ethnographic, drawing on the researcher's livedexperiences and relationships with the community and ATEC. Supporting qualitative data were collected through interviews with ATEC staff and students, allowing for an in-depth exploration of their experiences, perspectives, and the impact of ATEC on their lives and employment opportunities. The thesis examines the historical context of ATEC. It also explores the challenges and achievements of ATEC during two distinct phases: the initial phase focused on training for skilled and unskilled labourers during the construction of the Wuskwatim hydroelectric dam, and the subsequent phase after the dam's completion.

The research shows how ATEC has contributed to the economic and social capacity of NelsonHouse, analyzing its impact on community development and employment opportunities. It also points out the need for greater control, infrastructure and resources for Aboriginal adult education in rural and northern areas. The thesis concludes by discussing the findings and suggesting potential areas for improvement and growth in ATEC's programming and delivery methods.

Author Keywords: Aboriginal, Adult Education

Nikawiy narratives including Mother to daughter, nation to nation, spirit and intent, and Treaty Enforcement are based on nikawiy (my mother's) teachings that I interpret as my inherent role as Nehiyaw iskwew (Cree woman) specifically for governance and numbered Treaty Enforcement. My methodology 1is also based on nikawiy's Circle of Life, Pimatisiwin, Calendar (Poitras, 1996) curriculum that is related and included in the "universe is listening to me" paskwaw moostoos Treaty Law School (Poitras, 2016). We are from the Peepeekisis Cree Nation in what is now known as Saskatchewan. My mother osawastimahkoop iskwew is originally from Onion Lake on what is now the border between Alberta and Saskatchewan. Peepeekisis is in Treaty Four territory and Onion Lake is in Treaty Six territory.Is there a 'gap' for the role of Indian women and Nehiyawak Iskwew in the numbered Indian Treaty negotiations and generally in leadership? 2Though such a 'gap' may be said to be relatively common knowledge perhaps from the time of the treaty negotiations, a comprehensive and chronological review has yet to be produced that may address this. Treaty Four was entered into in 1874 and Treaty Six was entered into in 1876. Before this and in historical accounts, this gap may also be apparent and indicative of European/settler ethnocentrism based on white male research and documentation of this history.3 The colonial disruption of the Indian Residential School, in particular, would have also impacted oral transmission of any history including the role of women in the treaty negotiations that might also denote a role in governance and leadership. In a contemporary context now, the question for this role is the search for inherent foundations that may be identified as the base to contemporary governance and leadership frameworks for Nehiyaw Iskwewak (Cree women) in Treaty Four and Treaty Six.

1 Protocol has been offered to nikawiy to request her interpretation of "methodology' meaning.2 I could not find any written historical accounts for the role of Cree women during numbered Treaty negotiations. I know that, in general, there are few sources for Indian women in leadership, and particularly for any historical accounts of Indian women leadership. In Treaty Four and Treaty Six, there are no written accounts of Nehiyaw iskwew (Cree women) involvement in these treaty negotiations. The signatories to these treaties are documented as Nehiyaw napew (Cree men) only. Historical accounts document what Cree men leaders/Chiefs may have stated at this time. 3 A reason for the lack of any Cree women documentation in historical accounts of numbered Treaty negotiations is that there could be a lack of understanding for the role of Cree women by the European men who wrote these accounts. Generally, Europeans were coming from white patriarchal societies where women did not commonly have leadership roles.

Author Keywords: Calendar of Life, Cree

My research into Et'sehch'i, the Traditional Dene Burial Practices, is a comprehensive study into how smaller groups, clans, of our northern Dene understood and handled matters of funerals. The research focuses on the Dene community of Radelie Koe, Fort Good Hope in the Northwest Territories of Canada, my home community. In these Pre-Contact times, there weren't any of the modern tools we are now familiar with. The dead were interred on outdoor stages, raised platforms.

The most important part of Et'sehch'i involved the matriarch or another Elder of the clan hand-picking individual youths to help keep the Community together. They kept together as a group, going around together, cutting wood for people, hauling water or ice and generally reinstalling joy into the People's lives. Another form of these coming-of-age ceremonials involved young girls becoming women. The research involves the ways in which the Dene handled anything to do with major changes throughout our history. It was mandated by the Elders Council and Band Council of Fort Good Hope and followed a community protocol of respect for culturally sensitive material. These traditions, following ethical standards, account in good part for our survival from a time we call "When the World was New", from dinosaurs to today's computers.

Keywords: Dene Community, Burial Practice, Et'sehch'i, Ceremony, Funeral, Youth, Painting, Ceremonial Practice, Ways of Being

Author Keywords: Burial Practice, Ceremony, Dene Community, Et'sehch'i, Funeral, Painting

Indigenous men are disproportionally incarcerated in the Canadian criminal justice system. A disproportionate number of Indigenous men who are incarcerated have also been through the foster care and adoption system. A good deal of them are disconnected from their cultures, traditions and communities. For many the prisons are the first times that they encounter Indigenous Knowledge (IK), Elders, and Knowledge Holders, and the introduction to IK can be a watershed moment for them. Reconnection is a critical first step in a healing journey that many Indigenous men begin in prisons. The healing journey is about healing from their history, traumas, and the actions that led them to prisons, but healing is also a process of healing towards a better life and better future. It does not stop once they are beyond the prison walls. This research project focuses on the Indigenous Healing Programs and Services that support the men that are on this healing journey. Using the Haudenosaunee framework of Kan'nikonhrí:io (the Good Mind) and Wake'nikonhrèn:ton (the Crooked Mind), this project endeavours to understand how these programs and services understand and support healing, how masculinity factors into the delivery of these programs.

Author Keywords: Community, Good Minds, Haudenosaunee, Healing, Social Programming, Social Work

This thesis explores the double-bind Indigenous Peoples encounter when pursuing post-secondary education in the field of Indigenous Studies. I argue that Indigenous voices deemed tolerable are incorporated into the commodification of Indigenous thought and experience for the Settler audiences who profit most from post-secondary institutions. My analysis discusses the possibilities for Indigenous Studies to navigate this parasitic relationship and assist Indigenous lives that academia renders unrecognizable. I examine my educational journey and conduct a literature review of the role that Settler Colonialism plays within Indigenous Studies. Through the use of critical self-reflexivity, this thesis employs Haudenosaunee political thought and Indigenous storywork to tell my personal narrative navigating the macro and micro dynamics within the academy that exploits Indigenous student's self-interest to maintain the Settler-Colonial status quo in higher education. I identify strategies to assist academics in conducting ethical research within Indigenous Studies and imagine insurgent education within the Canadian university.

Author Keywords: Commodification, Critical Indigenous Studies, Haudenosaunee, Settler Colonialism

From the early days of colonization, the use of stereotypes has negatively impacted Indigenous women. One mode of transmitting those stereotypes is through fiction. This thesis examines Indigenous female characters in contemporary crime fiction, written by non-Indigenous Canadian authors, for evidence of stereotype depiction. Two novels were selected for this study, The Last Good Day by Gail Bowen, and Cold Mourning by Brenda Chapman. The books were critically scanned using characterization analysis for evidence the Indigenous female characters were depicted as stereotypical Indian Princess or squaw. Results indicated the characters did possess some traits associated with the stereotypes, but overall, the characters reflected a realistic depiction of Indigenous women. The characters are authentic, relatable Indigenous women in the two books discussed, and are examples of how characters who are Indigenous can be respectfully depicted in Canadian crime fiction.

Author Keywords: Colonization, Crime Fiction, Indigeneity, Indigenous women, Relationships, Stereotypes