Indigenous studies

Mnoomin (Wild Rice) is an important ecological and spiritual Being, and a highly nutritious food source with deep spiritual and cultural kinship to Anishinaabeg. Gathering and processing Mnoomin engages the whole body, mind, and spirit, providing access to culturally nutritious food/s that also sustain a healthy environment. However, settler colonialism has disrupted these practices, damaging environments and undermining treaty rights. Responding to expressed interests by Michi Saagiig harvesters for more research, community education, and support for Mnoomin bed restoration, this thesis discusses the role of Mnoomin in strengthening kinship, community, wellness, and ecological relationships. It also responds to earlier calls to contextualize colonialism in the field of Aging. Grounded in Anishinaabe Four Hills of Life Theory and Gerontological Life Course Theory, this research brings Indigenous and Western social science approaches into collaboration. Based on 12 years of learning with local harvesters, this work advocates grassroots efforts to protect rice beds under the guidance of Michi Saagiig Knowledge Holders.

Author Keywords: Aging, Community-Based, Intergenerational Relationships, Manoomin, Well-Being, Wild Rice

This study aimed to develop a culturally responsive teacher framework and evaluation tool for educators at Seabird Island Community School (SICS) and other Stó:lō First Nations community schools in British Columbia. Drawing from the perspectives of educators at SICS, the research sought to provide direction for wise pedagogical practices and establish effective evaluation methods rooted in best practices from the literature (Calliou & Wesley-Esquimaux, 2015). Employing qualitative methods, the study was informed by Wilson's concept of relational accountability (2008) and Ermine's notion of ethical space (2007). The research included interviews with nineteen educators, unveiling a range of opinions on what constitutes effective teaching at SICS. While educators widely recognized the importance of integrating Stó:lō culture into their practice, there was uncertainty about how to deeply embed it as a core element of the day-to-day educational experience. The data revealed four key themes that are essential to promoting effective evaluation: (1) fostering a growth mindset and commitment to lifelong learning, (2) creating supportive and transparent evaluation processes, (3) effective instruction, classroom management, and holistic assessment, and (4) cultural responsiveness, community engagement, and family communication. Moreover, the study highlights that an effective teacher evaluation framework at SICS must prioritize meaningful community engagement and foster solid relationships with students and their families. This suggests that the educator's role in community schools is deeply interwoven with the broader social ecosystem.

Author Keywords: community engagement, culturally responsive teaching, holistic assessment, Indigenous education, Stó:lō, teacher evaluation

For this study, I asked Tyendinaga's healthcare professionals if they had any solutions to make the healthcare system run more smoothly when working with settlers. I wanted answers to four questions: 1. what role does our culture play in implementing or delivering mental/physical/spiritual/emotional midwifery/health/social services? 2. are there any gaps in services, or more precisely, any barriers that midwifery/health/social professionals encounter in implementing or delivering our holistic health services? 3. could they identify any problems they might face in completing paperwork to justify funding for their program? 4. could they offer their opinion regarding alternative approaches where they might create space for an intercultural dialogue regarding holistic health?I trusted that this would advance answers to my major dissertation questions: What are the obstacles or gaps and possible solutions to Indigenizing healthcare implementation, services, and delivery in Tyendinaga Mohawk Territory (TMT), Ontario? Is there a "space" like the Two-Row Wampum where two distinct peoples can negotiate their relationship regarding health in an equally respectful and reciprocal atmosphere?

Author Keywords: holistic health, Indigenous community engagement, Indigenous methodologies, Thanksgiving Address, Two Row Wampum

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

This is a community-based research project investigating the ability to meet a vision of co-governance. This dissertation investigates the effectiveness of the Yukon Environmental and Socio-economic Assessment Board (YESAB) as a treaty-implementing institution under Chapter 12 of the Umbrella Final Agreement (UFA). The UFA, a modern treaty between Yukon First Nations (YFNs), Canada, and the Yukon, outlines a vision for co-governance, environmental stewardship, and sustainable development. Established under the Yukon Environmental and Socio-economic Assessment Act (YESAA), YESAB was designed to operationalize this vision through a Development Assessment Process that integrates Indigenous participation and cultural values into decision-making on development projects. Guided by three core research questions, the study assesses: (1) how well YESAB fulfills the spirit and intent of Chapter 12 of the UFA; (2) the strengths and weaknesses of its impact assessment processes, particularly in terms of inclusivity, responsiveness, and environmental integrity; and (3) the influence of other institutions and actors on YESAB's capacity to fulfill its treaty-mandated responsibilities. This study used a community-based participatory research framework and Constructive Grounded Theory methodology. Information was collected through a selected documentary analysis as well as interviews with 35 individuals with direct experience in Yukon's impact assessment system—including past/present YFN Self-Government officials, past/present YESAB staff, territorial regulators, Yukon-based NGOs, legal experts, and proponents. The findings reveal that while YESAB has made procedural strides—such as improved transparency and research depth—it continues to face structural and epistemic challenges that limit its ability to meaningfully implement the UFA's goals. These include inadequate incorporation of Traditional Knowledge, limited capacity and follow-up, and external interference from other regulatory bodies. Furthermore, participants emphasized that the Development Assessment Process is often constrained by outdated mining legislation, political pressures, and jurisdictional fragmentation. This research contributes to scholarly and policy discussions on Indigenous governance, treaty implementation, and environmental justice in Canada. It recommends specific legislative and institutional reforms to enhance YESAB's effectiveness and align its operations with the UFA's original intent. Ultimately, the dissertation underscores the need for an impact assessment system that is co-governed, culturally grounded, and responsive to both ecological and Indigenous priorities in the Yukon.

Keywords: Impact Assessment, treaty implementation, resource extraction, Yukon, Indigenous Rights, colonization, spirit and intent, Umbrella Final Agreement, Yukon Environmental and Socio-Economic Assessment Board, co-management, Traditional Knowledge

Author Keywords: Impact Assessment, Indigenous Rights, resource extraction, treaty implementation, Yukon, Yukon Environmental and Socio-Economic Assessment Board

Since the 1960s, post-secondary institutions (PSIs) across Chi'Mikinak (the Great Turtle) have been learning how to engage with Indigenous Knowledge Holders and their knowledges in academic programs and research, to decolonize, to support Indigenous-led initiatives, and make systemic, transformative, and reconciliatory change. This work explores what practices support and nurture Indigenous autonomy in relation to Indigenous Knowledge systems in four Canadian, Indigenous-focused post-secondary education (PSE) programs. It considers how to embody and activate these practices as individuals and institutionally, as well as the issues, tensions, opportunities, and prospects for doing so. Co-learning and co-creating are possible. However, Indigenous autonomy (often framed as control) demands rebalancing and restructuring of asymmetrical Indigenous/settler relations on the land, in governance, in the academy, and settler society. Indigenous inclusion in PSE does not result in structural, transformational, reconciliatory, or Indigenizing change, but rather, Indigenous Peoples say they are constrained within colonial governance structures and frameworks. Thriving prospects for upholding Indigenous relational autonomy and Indigenous Knowledge sovereignty in Indigenous programming is rooted in Indigenous governance, which inherently centres local Indigenous Peoples, their lands, knowledges, languages, histories, and spiritualities. It also requires settler peoples "to Treaty" their way forward using Treaty epistemologies and ontologies to uphold Treaty values, relationships, and responsibilities, and to create ethical spaces for Indigenous governance. The experiences, stories, and understandings of the Traditional Advisory Council of the Indigenous Studies Ph.D. program, plus 14 Indigenous Knowledge Holders and 20 settler people associated with three programs at the Chanie Wenjack School of Indigenous Studies at Trent University, as well as insights from Mi'kmaw Dr./Elders Murdena and Albert Marshall regarding the former Toqwa'tu'kl Kjijitaqnn/Integrative Science program at Cape Breton University, ground and guide this work. The work utilizes transdisciplinary and qualitative approaches, including co-learning, etuaptmumk (the gift of multiple perspectives), Indigenist, decolonizing and settler-colonial theory, within relational and Treaty-based accountability ethics. It draws from Indigenous-centred literature. It contributes to Indigenous, settler-colonial, reconciliation, and political studies; knowledge engagement, translation and mobilization; systemic change; Treaty education; co-learning; transdisciplinary and transcultural education and research; and Indigenous-settler alliances. The findings are relevant to PSIs across Chi'Mikinak.

Author Keywords: Albert and Murdena Marshall, Co-Learning and Two-Eyed Seeing, Indigenous Education, Indigenous Knowledge Systems, Systemic Change in Settler-Colonial Education, Treaty Education in Canada

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