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1
Ryan, Keeley. "Community-based materials development : using digital storytelling for teaching and learning Indigenous langauges." Thesis, University of British Columbia, 2016. http://hdl.handle.net/2429/57760.
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This study examined the potential of using digital storytelling as a mechanism for materials development and Indigenous language learning. Study participants (N = 4) were interviewed after a series of three digital storytelling workshops offered in a First Nations community. The findings of the study support the use of digital storytelling for both materials development and documentation purposes. Digital stories have the potential to be employed to support Indigenous language learning in a number of domains. The highly portable nature of the stories may bring language learning out of the classroom and into other spaces, reducing barriers to language learning for individuals living outside of their home communities. Moreover, the process of creating digital stories also holds possibilities for teaching and learning Indigenous languages. For example, developing the text required that participants use complex literacy skills, such as translanguaging (García, 2009). Brayboy et al. (2011) have asserted that knowledge is created through relationships with ourselves, others, and the world around us. Digital storytelling is a reflection of this epistemology, as it is grounded in relationality; participants built relationships with each other, community knowledge keepers, and the community and territory over the course of the digital storytelling workshops.Education, Faculty of
Language and Literacy Education (LLED), Department of
Graduate
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Carew, Colleen 'Co' M. "The Moccasin Project| Understanding a Sense of Place through Indigenous Art Making and Storytelling." Thesis, Lesley University, 2019. http://pqdtopen.proquest.com/#viewpdf?dispub=13428314.
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The purpose of this arts-based, and Indigenous research study was to explore how Native Americans understand ‘place-based imagery’ through an Indigenous art making and storytelling experience in order to illuminate perspectives and experiences of a ‘sense of place’. Storywork, an Indigenous research method directed the culturally grounded research project. The Native American moccasin was the symbolic cultural catalyst used to create a multimedia art piece to express and reflect traditional cultural knowledge rooted within this symbol. Native Americans representing five federally recognized tribes participated in the study. As a result of a pilot study, a definition of place-based imagery was developed. Place-based imagery is making or creating meaning of symbols, shapes, colors and designs, related to P-People, L-Land, A-Ancestry, C-Culture, E-Experiences that may foster, awaken and/or deepen one’s connection and understanding of self and a sense of place.
The research findings were examined and derived using an Indigenous paradigm. A culturally based understanding of a ‘sense of place’ was developed from the stories and imagery. Perspectives relating to unwavering support, interconnection of culture and land, intergenerational knowledge transfer, deepened cultural knowledge, balance, and an understanding of a felt sense of place, emerged as a result of the moccasin making and storytelling experience. Secondly, an approach was developed using ‘response art’ as a technique that may be used to mitigate secondary trauma. The study showed that Expressive Arts is an effective intervention used with Native Americans to inspire strength based cultural stories and images that encouraged self-understanding.
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Christian, Dorothy. "Gathering knowledge : Indigenous methodologies of land/place-based visual storytelling/filmmaking and visual sovereignty." Thesis, University of British Columbia, 2017. http://hdl.handle.net/2429/61166.
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This dissertation addresses two questions that examine how localized cultural knowledge informs production practices in visual narratives produced for Fourth World Cinema and how Indigenous visual storytelling/filmmaking styles based in that knowledge determine the film elements, thus the cultural congruency of their selected aesthetics. Secwepemc-Syilx systems of knowledge in British Columbia are used as an exemplar for the development of a localized theory for creating visually sovereign narratives for Fourth World Cinema. This culturally specific ontology formulates a land/place-based identity, specific to Secwepemc-Syilx territories. Land, story and cultural protocols are central to this work and the seamless relational quality is illustrated by emphasizing how integral they are to Indigenous self-representation and identity.
In the film discourse, the researcher brings together Manuel (Secwepemc) and Poslun’s Fourth World (1974) and Barclay’s (Maori) (1990, 2003a, 2003b) assertion of a Fourth Cinema to further develop the notion of a Fourth World Cinema. The ways that Indigenous film aesthetics shape the meaning of visual sovereignty and the concept of cultural congruency in constructing film elements are fundamental for Fourth World Cinema. In the globalization and film discourses the researcher interrogates how the concepts of political identity (indigeneity) and geographical location (deterritorialization) affect the treatment of Indigenous representation.
An Indigenous Inquiry process is set in an Indigenous research paradigm that privileges Indigenous systems of knowledge. Indigenous and Euro-Western systems of knowledge(s) are juxtaposed to reveal the philosophical differences that affect land, story, and cultural protocols. Archibald’s (2008) seven Indigenous storywork principles of respect, responsibility, reciprocity, reverence, holism, interrelatedness, and synergy set the framework for the shared conversations of 13 Indigenous knowledge keepers. The findings of the knowledge gathered illustrate the commonalities in the cosmologies within the diverse expansive Indigenous worldviews. Another layer of investigation documents a peer-to-peer discussion between the researcher who is a visual storyteller and a diverse group of 17 Indigenous filmmakers who shared stories from their film production experiences. Their perspectives affirmed the role of culture in contemporary film production practices and led to the development of the concepts of story, land, cultural protocols, and Indigenous identity in Fourth World Cinema.Education, Faculty of
Educational Studies (EDST), Department of
Graduate
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Cooper, Christopher. "EXPLORING THE IDENTIFICATION OF AMERICAN INDIAN CHILDREN WITH AUTISM SPECTRUM DISODER THROUGH THE STORY OF A PARENT." Scholarly Commons, 2021. https://scholarlycommons.pacific.edu/uop_etds/3739.
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American Indian or Alaska Native children are diagnosed with Autism Spectrum Disorder at later ages than Non-Hispanic White children. Other than being included in prevalence studies, in the last thirty years, there has been less than a handful of studies that have looked specifically at Autism Spectrum Disorder within the AI/AN community. No studies looked at the assessment experience of parents. This exploratory study used Indigenous Storytelling Methodology to hear an AI/AN parent’s initial developmental concerns about their child and their experience with the Autism Spectrum Disorder diagnosis process. The system of assessment created a frustrating experience, and the parent believed the child made eye contact, but found out later that there was really a lack of sustained eye contact. This research creates a base to start looking at Autism Spectrum Disorder symptoms to use for better outreach in the community and informs Tribal Health Clinics and Early Childhood Programs to better help guide parents through the Autism Spectrum Disorder assessment process.
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Manuelito, Brenda K. "Creating Space for an Indigenous Approach to Digital Storytelling: "Living Breath" of Survivance Within an Anishinaabe Community in Northern Michigan." Antioch University / OhioLINK, 2015. http://rave.ohiolink.edu/etdc/view?acc_num=antioch1433004268.
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Talavera, Eutimio. "The Unsung Hero Character: A Harbinger Device of Misfortune." Digital Commons @ East Tennessee State University, 2019. https://dc.etsu.edu/etd/3564.
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This thesis introduces an obscure storytelling device, The Unsung Hero character, as one way of examining how movies function as stories. This character is often overlooked, as it frequently cloaks its idiosyncrasies, thus it lacks any apparent signs of internal conflict. This analysis foregrounds the character’s overall functionality, found only in rare instances and typically in the story of a movie. With effective implementation in a story, as a functional harbinger device, brief appearances of The Unsung Hero character demonstrate flashpoints or disclosures of a forthcoming misfortune in the story. This movie analysis shows how The Unsung Hero character functions effectively as a harbinger device in stories.
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Pepion, Jody. "Aawaatowapsiiksi "those people that have sacred ceremonies" indigenous women's bodies recovering the sacred, restoring our lands, decolonizaton [sic] /." Pullman, Wash. : Washington State University, 2009. http://www.dissertations.wsu.edu/Dissertations/Fall2009/j_pepion_120309.pdf.
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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.
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Rodriguez, Carmella M. "The Journey of a Digital Story: A Healing Performance of Mino-Bimaadiziwin: The Good Life." Antioch University / OhioLINK, 2015. http://rave.ohiolink.edu/etdc/view?acc_num=antioch1433005531.
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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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Shepherd, Gyde F. "Conveying traditional Indigenous culture: From ethnographic film to community-based storytelling." Thesis, 2013. http://spectrum.library.concordia.ca/978261/1/Shepherd_MA_S2014.pdf.
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In the following chapters, I discuss several works of film, video and photography made since the early twentieth century depicting Inuit and other Indigenous peoples of North America. Their creators have been motivated by a desire to produce a record, through various methods of reconstruction, of past ways of life of their Indigenous subjects. In the context of these efforts, the question of how to structure the material to attract and hold the attention of an audience has been a primary concern. The films discussed in chapters two and three exemplify ethnographic filmmaking as a visual and narrative practice of salvage ethnography. In contrast, the films and videos discussed in chapters four and five are examples of Indigenous media—that is to say, media produced by Indigenous people and communities—that make use of ethnographic, or simply cultural, reconstruction in a way that assumes the continuing vitality of Indigenous cultures and a healthy balance between past and present. Focusing on the example of Canada’s first Inuit-made feature-length fiction film, Atanarjuat: The Fast Runner, I argue that the film’s success and significance is grounded in a respect for traditional Inuit storytelling practices and an experiential approach to teaching that uses video as a proxy for directly “showing how,” an effort to make traditional Inuit cultural memory and stories relevant to Inuit and wider audiences in the present and future.
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Andrade, Kl Peruzzo de. "GULE | The masks we carry: intersectional Indigenous storytelling through visual arts narratives, film and community-governance." Thesis, 2020. http://hdl.handle.net/1828/12159.
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This thesis documents and discusses the production of a film about the Gule Wamkulu Mask Dance, in the village of Mzonde, in the area of traditional authority of Nkanda, Malawi. Through an Ubuntu framework of place-based epistemology, critical race theory and the principles of Indigenous research, I describe my journey of self-reflection about what it means to be Caá-Poré Cafuzo and how I came to understand belonging in the context of diasporic, Black and Indigenous relationships and governance.Graduate
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Aguirre, Turner Kelly Anne Patricia. "Re-storying political theory: Indigenous resurgence, idle no more and colonial apprehension." Thesis, 2018. https://dspace.library.uvic.ca//handle/1828/10455.
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This dissertation considers the ethical and methodological challenges that the transformative movements of Indigenous resurgence present to political theory scholarship’s ways of telling, giving accounts of and accounting for, Indigenous politics. It takes experiences of the grassroots mobilizations of Idle No More in the winter of 2012-13, deemed a flashpoint political event and perceivable as an appearance of resurgence in Canada’s settler-dominated public spaces, as impetus to confront these challenges. It describes the discursive and epistemological reorientations advocated by Indigenous theorists and activists on resurgence, away from external recognition and toward regeneration of traditional and decolonial lifeways and intellectual systems. This involves refusals of demands for the disclosure and intelligibility of Indigenous knowledges, practices and stories in these refigurative processes. It suggests these reorientations highlight and also disrupt a pervasive colonial drive to classificatory apprehensions of Indigenous peoples that deny their inherent rights and powers of self-determination and attempt their capture and reformation into governable subjects; meeting structural exigencies of settler-colonial dispossession and domination. It argues that addressing how political theory scholarship might capitulate to and reproduce this colonial apprehensiveness is a necessary critical project, but more so is articulating substantively how it might instead model resurgence’s reorientations. Resources to describe, analytically link and recount political action in these ways, balancing imperatives to theorize and tell with its risks and uncertainties, can be found in Indigenous storytelling principles, whose patterns can be aligned with certain sublimated threads in Euro-Western thought. This dissertation engages and begins to contribute to both endeavors.Graduate
2019-12-06
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McDonald, Shannon. "A storytelling approach to second-generation survivors of residential school: the impact and effects." Thesis, 2018. https://dspace.library.uvic.ca//handle/1828/9317.
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This thesis looks at the stories of second-generation survivors of residential school. Storytelling is the methodology utilized in this research. The practice of Indigenous storytelling is a way to transfer knowledge to the younger generations. It is also a way to ensure history is not lost. Using a storytelling methodology is a healing method for the writer and the storyteller. A storytelling approach to methodology honours the words of the one sharing their story within this thesis. Included is an overview of the oppressive policies that forced Indigenous children to residential schools, how survivors of residential school were impacted with an overview of research on the intergenerational effects. The research identifies how these storytellers were impacted by their parents’ attendance at residential school and the themes are shared.Graduate
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Sabiston, Les. "Native youth and the city: storytelling and the space(s) of Indigenous identity in Winnipeg." 2013. http://hdl.handle.net/1993/22257.
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What does it mean to be Indigenous in the city? This question, expressing the experiences of a majority of Indigenous peoples in Canada today, is largely overlooked. Indigenous youth, who have grown up exclusively in the urban space of Winnipeg, with limited to no connection with the reserve or rural community of their families, define the contours of this thesis. My own personal and family history as having Cree-Métis roots in the Red River area as well as Scottish-English settler roots will tether along with the main narrative, if only to tell a parallel while also divergent story of the complex historical threads that inform many identities and collectivities today. In the days where Indigenous groups are struggling and fighting to maintain their histories and cultures against the legacy of colonialism that has been trying to rob Indigenous peoples of their history and culture for hundreds of years, the politics of identity are a highly charged scene where historical conflicts are waged. As lines are drawn, however, the complexities and richness of identity are often deadened at the expense of urgency and expediency. It is my contention that the youth tell us something about the complexity of individual and collective identity, living as they do in an environment that contains cultural, political, and material paths laid down by both traditional Indigenous and settler-Canadian historical processes. The youth remind us to ground our intellectual and political work in the everyday, the place where our bodies make sense of the world we live in. The practice of storytelling is a unique source of making sense of this world that is grounded in the everyday. I will utilize the storytelling practices of a wide range of authors, and will also seek to expand the practice of storytelling beyond its discursive, literary, and oral forms to that of embodied practice and movement, as well as a primary mediator or our relations with the land. Storytelling helps us see that the youth are on Indigenous land and articulating a dynamic identity that helps us (re)conceive the divisions between the rural/reserve and the city as well as see differently the historical continuities and discontinuities of Indigenous identities. Storytelling becomes the basis in this project for me to seek how our political and intellectual commentaries can become accountable to our everyday experience while also putting the everyday in to dialogue with the political and intellectual concepts we rely upon to guide us.
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Hung, Hau-Ren, and 洪浩仁. "Transmitting Environmental Philosophy through Storytelling in the Indigenous Literature of Joseph Bruchac and Ahronglong Sakinu." Thesis, 2006. http://ndltd.ncl.edu.tw/handle/336jv8.
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碩士靜宜大學
英國語文學系研究所
94
The academic study of environmental philosophy emerged in the 1970’s due to the environmental crises. Since then, thinkers even in different fields have begun to contemplate environmental issues. The basic but crucial inquiries include defining nature, recognizing the value of nature, and understanding the relation between human beings and other forms of nature. What is often overlooked is the value indigenous literatures can have in the construction of a more profound environmental philosophy. In the works of the Native American writer Joseph Bruchac and the Taiwanese indigenous writer Ahronglong Sakinu, the proper relationship human beings should maintain with other forms of nature is vividly delineated. In this thesis, I explore and compare the indigenous environmental philosophy transmitted through storytelling in Bruchac’s and Sakinu’s works. This thesis is divided into five chapters. Chapter One offers introductory explanations of the background and notion of environmental philosophy. Chapter Two puts its focus on Bruchac’s works. I analyze a selection of Native American tales and other personal experience stories transmitted by Bruchac, which have the theme of the relationship between human beings and other forms of nature. In addition to his narration of hunting experiences with his grandfather and father in the memoir Bowman’s Store, retelling myths and legends is Bruchac’s main approach to convey and interpret environmental philosophy in his works. Chapter Three centers around Sakinu’s narratives, especially analyzing his hunting initiation stories. Sakinu learns the hunting philosophy transmitted by his father and other stories told by the elders in order to cultivate his environmental philosophy. Reflections on the experience of hunting help the writers develop their thoughts on the meaning of life and the fundamental principle of sustainability in nature. In Chapter Four, I examine the similarities and differences in the environmental philosophy in Bruchac’s and Sakinu’s works. I find that these writers both use naming, anthropomorphism, transformation and ritual in their stories to show that necessity, circularity, and respect are the basic principles of indigenous philosophy. Further, the perceptions in their environmental philosophy are shown to correspond with concepts in western environmental philosophy derived from Charles Darwin, Aldo Leopold, and the Gaia Hypothesis. I conclude my analysis of Western and Eastern concepts in these authors with the observation that opening another access to initiate the dialogue between indigenous writers and the formal study of environmental philosophy can contribute to integrating indigenous concepts with academic environmental philosophy.
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TAUNTON, CARLA JANE. "Performing Resistance/Negotiating Sovereignty: Indigenous Women's Perofrmance Art in Canada." Thesis, 2011. http://hdl.handle.net/1974/6803.
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Performing Resistance/ Negotiating Sovereignty: Indigenous Women’s Performance Art In Canada investigates the contemporary production of Indigenous performance and video art in Canada in terms of cultural continuance, survivance and resistance. Drawing on critical Indigenous methodology, which foregrounds the necessity of privileging multiple Indigenous systems of knowledge, it explores these themes through the lenses of storytelling, decolonization, activism, and agency. With specific reference to performances by Rebecca Belmore, Lori Blondeau, Cheryl L'Hirondelle, Skeena Reece and Dana Claxton, as well as others, it argues that Indigenous performance art should be understood in terms of i) its enduring relationship to activism and resistance ii) its ongoing use as a tool for interventions in colonially entrenched spaces, and iii) its longstanding role in maintaining self-determination and cultural sovereignty.Thesis (Ph.D, Art History) -- Queen's University, 2011-09-30 09:07:41.999
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Kyoon-Achan, Grace. "Original Ways: An Exploration of Tiv and Inuit Indigenous Processes of Conflict Resolution and Peacemaking." 2014. http://hdl.handle.net/1993/23285.
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In exploring Tiv and Inuit conflict resolution processes, this study found astute principles in operation. The case study groups afforded expanded understandings of human conflict and conflict resolution based upon time tested cultural approaches. These approaches recommend people oriented models to problem solving, which reach beyond problems to transform the parties involved in the process. These are purported to be durable means to deal with issues; for if people change positively, their issues are easily transformed as well. Indigenous ideologies of conflict also challenge conventional processes of legal adjudication and offer traditional wisdoms with potential to assist in mediating seemingly intractable and deadly conflicts.
Although separated by thousands of miles, Tiv of the Benue Valley in present day Nigeria and Inuit of Northern Canada provide fascinating case examples in their converging cultural ideologies. They have key conditions in common; the use of creative conflict resolution tools and methods within quasi egalitarian social arrangements. Also, while faced with rapidly changing social dynamics, both groups have tenaciously held unto their original cultural tenets for conflict resolution and peacemaking.
Their differences are just as compelling; of immediate significance is population size. Inuit are much fewer in number, less than a hundred thousand people and live in smaller settlements. The Tiv group is larger, almost three million people who live in larger urban or rural settings. Inuit brave extremely cold weather conditions for much of the year while Tiv find ways to survive extremely hot weather conditions. Each has shared worthy wisdom for resolving conflicts facing their peoples at various levels; interpersonal conflicts, intergroup violence, youth violence and aggression, as well as cultural principles to prevent social vices such as suicides, murder and generally deteriorating social competencies.
This qualitative inquiry integrates narrative, ethnographic and indigenous methodologies to investigate Tiv and Inuit use of original conflict resolution and peacemaking processes usually accomplished through creative means such as storytelling, dance, songs, games, ritual, proverbs, sayings and community processes. Specific attention is paid to the strengths and challenges faced in the practice and application of indigenous theories of conflict and peace. Findings are then incorporated into the contemporary discourse on conflict, peace, justice, conflict resolution and peacemaking. The study is informed by theories of decolonization, indigenous legal theory, post colonialism and conflict transformation.
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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
0452
0740
jlking@uvic.ca
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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
0452
0453
0740
dfklaws@gmail.com
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McKenna, Megan. "Ec k yúcwementwecw-ep (Take care of each other): exploring sport in the lives of urban living indigenous women." Thesis, 2018. https://dspace.library.uvic.ca//handle/1828/9331.
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This study explored the value of team sport in the lives of seven urban living/playing Indigenous women attending three open talking circles to discuss the influence of personal sport stories, definitions and experiences of wellness, and, prioritizing sport into adulthood. With a strengths-based approach and guided by the Indigenous methodologies that reflect the often-transformative journey of the Indigenous re-searcher, seven themes emerged from the stories, capturing the resilient and relational stories of these women: (1) Cgwesgwsénk (Sunny side of the mountain), acknowledges the overarching benefits of team sport participation and the strength-based perspective that the women shared. (2) Ec k yúcwementwecw-ep (Take care of each other), reflects the connectedness present in all of the women’s stories, thus woven throughout the following five themes as well. (3) Ye⁊éne ren ú⁊q̓wi (This is my sister), recognizes the sisterhood created through team sport in the city. (4) Cnéwelc (Follow the trail), captures the role model relationships the women shared as well as their feelings about being a role model. (5) Letwílc (Healthy once again), shares the views of wellness and how continually pursuing sport directly influences our wellness. (6) Ct̓éxelc (Swim up-stream) acknowledges the many adversities for sport participation. Yet, the narrative revealed how women continue to overcome barriers in pursuit of sport. Finally, (7) Ct̓̓íxwtsnem (Raise one’s voice loudly), poses the question ‘who needs to hear about this work and these stories of strength and sisterhood in sport in the city?’ This work contributes to the relatively sparse body of literature acknowledging Indigenous women and sport, and creates space for the voices of Indigenous women, both in the game and in the academy.Graduate
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George, Rachel. "Let us not drift: Indigenous justice in an age of reconciliation." Thesis, 2021. http://hdl.handle.net/1828/13375.
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At the turn of the 21st century, truth commissions arose as a new possibility to address the violence and trauma of removing Indigenous children from their families and nations in what is now known as North America. The creation of two truth and reconciliation commissions in Canada and Maine marked an important step in addressing Indigenous demands for justice and the end of harm, alongside Indigenous calls for truth-telling. Holding Indigenous conceptions of justice at its core, this dissertation offers a comparative tracing of the work of the Truth and Reconciliation Commission of Canada (2009-2015) and the Maine Wabanaki-State Child Welfare Truth and Reconciliation Commission (2013-2015) as they investigated state practices of removing Indigenous children from their homes and nations. More specifically, this dissertation examines the ways these truth commissions have intersected with Indigenous stories and how Indigenous stories can inform how we understand the work of truth and reconciliation commissions as they move to provide a form of justice for our communities. Within both commission processes, stories of Indigenous experiences in residential schools and the child welfare system were drawn from the perceived margins of settler colonial society in an effort to move towards truth, healing, reconciliation and justice. Despite this attempted inclusion of stories of Indigenous life experiences, I argue that deeply listening to Indigenous stories ¬¬in their various forms—life/ experiential stories, and traditional stories—illuminates the ways that the practice of reconciliation has become disconnected from Indigenous understandings of justice. As such, I argue that listening to Indigenous stories, not just hearing the words but instead taking them to heart, engaging with them and allowing them to guide us, moves toward more informed understandings of what justice looks like for Indigenous communities.Graduate
2022-08-30
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"The Rhythm of Storytelling as Invitation: A Whiteheadian Interpretation of "The Wood between the Worlds'." Thesis, 2015. http://hdl.handle.net/10388/ETD-2015-08-2173.
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ABSTRACT
Imaginative storytelling offered as an invitation to learning dovetails with the notion of Romance in cyclical, organic learning. It is upon the theme of rhythmic storytelling and its relationship to Alfred North Whitehead’s cycle of Romance/Freedom of “The Wood between the Worlds” that I concentrate in this thesis. The thesis proceeds in four chapters to facilitate such understanding. Chapter One reawakens the childlike wonder of the stories my father related to me when I was young; my personal academic trajectory traces out the Whiteheadian pattern of the overlapping tri-cycle of Romance/Freedom, Precision/Self-Discipline, and Generalization/Freedom. Chapter Two introduces the enchanted Narnian “Wood between the Worlds” envisioned by Clive Staples Lewis with reference to the literary and sensory forests I have known. Chapter Three presents the Voices of the Children from my Grade Two class over a period of one year, based upon my memories and personal anecdotal notes of their stories as well as their creative use of storytelling. I also explore Antonio Machón’s consideration of children’s drawings as storytelling. In conclusion, Chapter Four describes my journeys with First Nations pilot programs Math Warriors (Saskatoon Catholic School Board) and Indigenous Knowledge in Science (Saskatoon Public School Board), leading me to better appreciate Indigenous educational philosophy. In the process I consider insights shared by Verna Kirkness (Cree), Jo-ann Archibald (Stó:lö and Coast Salish), and others. Finally, I interpret “The Wood between the Worlds” from a Whiteheadian perspective, reflecting upon contrasts and commonalities Whitehead may share with Aboriginal thought.
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Boisselle, Andrée. "Law's hidden canvas: teasing out the threads of Coast Salish legal sensibility." Thesis, 2017. https://dspace.library.uvic.ca//handle/1828/8921.
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This dissertation seeks to illuminate key aspects of Coast Salish legal sensibility. It draws on collaborative fieldwork carried out between 2007 and 2010 with Stó:lō communities from the Fraser Valley in southern British Columbia, and on the rich ethnohistorical record produced on, with, and by members of the Stó:lō polity and of the wider Coast Salish social world to which they belong.
The preoccupation underlying this inquiry is to better understand how to approach an Indigenous legal tradition on its own terms, in a way respectful of its distinctiveness – especially in an ongoing colonial context, and from my position as an outsider to this tradition. As such, a main question drives the inquiry: What makes a legal tradition what it is?
Two series of legal insights emerge from this work. The first are theoretical and methodological. The character of a legal tradition, I suggest, owes more to implicit norms than to explicit ones. In order to gain the kind of understanding that allows for respectful interactions with the principles and processes that inform decision-making within a given legal order, one must learn to decipher the norms that are not so much talked about as tacitly modelled by its members. Paying attention to pragmatic forms of communication – the mode of conveying meaning interactively and contextually, typically by showing rather than telling – reveals the hidden normative canvas upon which explicit norms are grafted. This deeper layer of normativity inflects peoples’ subjectivity and sense of their own agency – the distinctive fabric of their socialization.
This lens on law – emerging from a reflection on the stories that Stó:lō friends shared with me, on the discussions had with them, and on the relational experience of Stó:lō / Coast Salish pedagogy, and further informed by scholarship on Indigenous and Western law, political philosophy and sociolinguistics – yields a second series of insights. Those are ethnographical, about Coast Salish legal sensibility itself. They attach to three central institutions of the Stó:lō legal order: the Transformer storycycle, longhouse governance practice and the figure of the witness, and ancestral names – corresponding to three sets of key relationships within the tradition: to the land, to the spirit, and to kin.
Among those insights, a central one concerns the importance of interconnectedness as an organizing principle within Stó:lō / Coast Salish legal orders. Coast Salish people are not simply aware of the factual interdependence of people and things in the world, pay special attention to this, and happen to offer a description of the world as interconnected. There is a normative commitment at work here. Interconnectedness informs dominant interpretations of how the world should work. It is a source of explicit responsibilities and obligations – but more amorphously and pervasively yet, it structures legitimate discourse and appropriate behavior within contemporary Coast Salish societies.Graduate
2018-10-20
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Liu, Lang. "Bimba's Rhythm is One, Two, Three: From Resistance to Transformation Through Brazilian Capoeira." Thesis, 2013. http://hdl.handle.net/1807/43645.
Full textAbstract:
Capoeira is a Brazilian fighting art with roots in slavery that blends live music, dance, play and ritual. It is also an embodied form of knowledge that is holistic and sometimes profoundly transformative - a way of seeing and being that embraces an Afro-Brazilian vision of the world. Using personal lived experience and collected oral testimony related in a story-telling form, the study explores the knowledge embedded within capoeira through the lives of practitioners and through practitioners' explanations of their teachings. The question of whether capoeira has a common essence, or more specifically, whether the capoeira of twentieth century Bahia from which all modern schools ultimately trace their origins has an essence, is explored.
In the thesis, capoeira is discovered to be an expression of resistance and transformation. Capoeira, the author discovers, is a form of resistance in that its traditional teachings reflect a communal, non-materialistic and sensuous stance, in opposition to the dominant individualistic, capitalistic, techno-scientific approach that has dominated the industrialized West. Capoeira is also a source of transformation in that it allows individuals to develop to their fullest expression - a self that encompasses the physical, spiritual, emotional and intellectual dimensions - and helps people integrate within a web of relations, human, animal, or other.
Using a Transformative Learning approach informed by an Indigenous framework, this dissertation attempts to bring the reader on a journey of the mind, body and spirit. In three books, each one describing a separate fieldwork trip to Brazil, the author weaves a tale that is both personal and profound in its planetary implications.
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Mellor, Andrea Faith Pauline. "“Day by day: coming of age is a process that takes time”: supporting culturally appropriate coming of age resources for urban Indigenous youth in care on Vancouver Island." Thesis, 2021. http://hdl.handle.net/1828/13118.
Full textAbstract:
The Truth and Reconciliation Commission’s first call to action is to reduce the number
of Indigenous children and youth in care, including keeping young people in culturally
appropriate environments. While we work towards this goal, culturally appropriate
resources are needed to support children and youth as evidence shows that when
Indigenous youth have access to cultural teachings, they have improved physical, mental,
emotional, and spiritual health outcomes.
Our project focused on the protective qualities of Indigenous coming of age teachings.
Together with our community partner Surrounded by Cedar Child and Family Services,
we worked to develop resources that inform and advocate for a culturally-centered
coming of age for urban Indigenous youth living in foster care in Victoria, British
Columbia on Lekwungen Territory. This dissertation begins with a literature review to
provide the social and historical context surrounding urban Indigenous youth-in-care’s
access to coming of age teachings. This is followed by a description of the Indigenous
research paradigm that guided our work, what it meant for us to do this project in a good
way, and the methods that we used to develop three visual storytelling knowledge sharing
tools. Three manuscripts are presented, two published and one submitted, that reflect a
strength-based vision of coming of age shared by knowledge holders who participated in
our community events.
The first manuscript retells the events of the knowledge holder’s dinner, where
community members shared their perspectives on four questions related to community
engagement and youth support. An analysis of the event’s transcripts revealed key themes including the responsibility of creating safe-spaces for youth, that coming of
age is a community effort, and the importance of youth self-determining their journey. A
graphic recording and short story are used to illustrate and narrate the relationship
between key themes and related signifiers. This manuscript highlights the willingness of
the community to collectively support youth in their journeys to adulthood.
The second manuscript focuses on our two youth workshops that had the objective of
understanding what rites of passage youth in SCCFS’s care engage with and how they
learn what cultural teachings were most important to them. The findings suggest that
when youth experience environments of belonging, and know they are ‘part of something
bigger’, qualities like self-determination, self-awareness, and empowerment are
strengthened.
The third manuscript focuses on how we translated our project findings into different
storytelling modalities using an Indigenist arts-based methodological approach. The
project findings provided the inspiration and content for a fictional story called Becoming
Wolf, which was adapted into a graphic novel, and a watercolour infographic. These
knowledge sharing media present our project findings in accessible and meaningful ways
that maintain the context and essences of our learnings.
This research illustrates how Indigenous coming of age is an experience of
interdependent teachings, events, and milestones, that contribute to the wellness of the
body, mind, heart, and spirit of youth and the Indigenous community more broadly.
Through our efforts, we hope to create a shared awareness about the cultural supports
available to urban Indigenous youth that can contribute to lifelong wellness.Graduate
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Gosek, Gwendolyn M. "The aboriginal justice inquiry-child welfare initiative in manitoba: a study of the process and outcomes for Indigenous families and communities from a front line perspective." Thesis, 2017. https://dspace.library.uvic.ca//handle/1828/8924.
Full textAbstract:
As the number of Indigenous children and youth in the care of Manitoba child welfare steadily increases, so do the questions and public debates. The loss of children from Indigenous communities due to residential schools and later on, to child welfare, has been occurring for well over a century and Indigenous people have been continuously grieving and protesting this forced removal of their children. In 1999, when the Manitoba government announced their intention to work with Indigenous peoples to expand off-reserve child welfare jurisdiction for First Nations, establish a provincial Métis mandate and restructure the existing child care system through legislative and other changes, Indigenous people across the province celebrated it as an opportunity for meaningful change for families and communities. The restructuring was to be accomplished through the Aboriginal Justice Initiative-Child Welfare Initiative (AJI-CWI).
Undoubtedly, more than a decade later, many changes have been made to the child welfare system but children are still been taken into care at even higher rates than before the changes brought about by the AJI-CWI. In order to develop an understanding of what has occurred as a result of the AJI-CWI process, this study reached out to child welfare workers who had worked in the system before, during and after the process was put in place. Using a storytelling approach based in an Indigenous methodology, twenty-seven child welfare workers shared how they perceived the benefits, the deficits, the need for improvement and how they observed the role of Indigenous culture within the child welfare context. The stories provide a unique insight into how the changes were implemented and how the storytellers experienced the process, as well as their insights into barriers, disappointments, benefits and recommendations for systemic change.Graduate
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Rand, Jenny Rebekah. "Building community-based HIV and STI prevention programs on the tundra: drawing on Inuit women’s strengths and resiliencies." Thesis, 2014. http://hdl.handle.net/1828/5582.
Full textAbstract:
There is a dearth of literature to guide the development of community-based HIV and Sexually Transmitted Infection (STI) prevention and sexual health promotion programs within Inuit communities. The aim of this research project was to create a dialogue with Inuit women to inform future development of such programs. This study employed Indigenous methodologies and methods by drawing from Inuit Qaujimajatuqangit and postcolonial research theory in a framework of Two-Eyed Seeing, and utilizing storytelling sessions to gather data. Community-Based Participatory Research Principles informed the design of the study, ensuring participants were involved in all stages of the project. Nine story-sharing sessions took place with 21 Inuit women ages 18-60. Participants identified several key determinants of sexual health and shared ideas for innovative approaches that they believe will work as prevention efforts within their community. These research results build upon the limited knowledge currently available about perceptions of HIV and STI among Inuit women living in the remote north.Graduate
0573
jenny.r.rand@gmail.com
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Trimble, Sabina. "Making maps speak: the The'wá:lí Community Digital Mapping Project." Thesis, 2016. http://hdl.handle.net/1828/7541.
Full textAbstract:
The The’wá:lí Community Digital Mapping Project is a collaborative, scholarly project for which the final product is a digital, layered map of the reserve and traditional lands of the Stó:lō (Xwélmexw) community of The’wá:lí (Soowahlie First Nation). The map, containing over 110 sites and stretching from Bellingham Bay, Washington in the west to Chilliwack Lake, B.C. in the east, is hyperlinked with audio, visual and textual media that tell stories about places of importance to this community. The map is intended to give voice to many different senses of and claims to place, and their intersections, in the The’wá:lí environment, while also exploring the histories of how these places and their meanings have changed over time. It expresses many, often conflicting, ways of understanding the land and waterways in this environment, and presents an alternative to the popular, colonial narrative of the settlement of the Fraser Valley. Thus, the map, intended ultimately for The’wá:lí’s use, is also meant to engage a local, non-Indigenous audience, challenging them to rethink their perceptions about where they live and about the peoples with whom they share their histories and land. The essay that follows is a discussion of the relationship-building, research, writing and map-building processes that have produced the The’wá:lí Community Digital Map.Graduate
2017-08-21
0740
0509
0366
sabinatrimble@gmail.com
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Coughlin, Camela Dawn. "A mother’s hopes and dreams for her daughter: the parallel journey between two Mohawk leaders in different contexts and careers." Thesis, 2011. http://hdl.handle.net/1828/3263.
Full textAbstract:
Educational institutions have not yet succeeded in their quest to formally educate Aboriginal students with success. In an effort to increase the graduation levels, many school districts have implemented mandates to hire more Aboriginal teachers and administrators. Through sharing her lived experience as an Indigenous elementary principal the researcher argues that although many bureaucratic organizations have formal policies to hire Aboriginal people into leadership positions, they still seek to maintain their power to keep the status quo in their organizations.
This qualitative autoethnographic study acknowledges Indigenous ways of knowing through the sharing of stories and experience. The experiences will highlight emotional and cultural struggles that one can face when differing cultures and values emerge in a bureaucratic system based on colonialist viewpoints. Due to the vantage point of an insider, the researcher has traced her life from childhood and shared experiences and stories as a mixed-blood Mohawk woman and leader in the education system. Through an examination of signifying moments these stories depict a personal struggle for identity in her role as a female Mohawk principal in a school with a predominant Aboriginal student population. Chosen stories and incidents are recounted to reveal the social, political, historical, institutional, and cultural systems that are embedded within society. Both the researcher and her mother’s stories are universal in terms of experience that transcends understanding among Aboriginal people who are aiming to create organizational change.
This genre of qualitative research will allow the reader to see the ongoing transformation that has occurred in the researcher’s first five years as an administrator in the public school system. Her upbringing and her mother’s teachings are internalized and become the catalyst for navigating through turbulent times and allow for continuing growth as an Indigenous leader in education.Graduate