Graduate Projects (Indigenous Governance)
Permanent URI for this collection
Browse
Recent Submissions
Item Becoming Onikaniwak: Defending Nehithaw-Askiy from Saskatchewan's Uranium Industry(2018-02-07) Scansen, KristenColonialism and uranium mining in SaskatchewanItem Structuring the Bidassigewak Native Way School Governance Model: Assembling Organizations in our Anishinaabe Ododemiwan(2017-06-05) Jewell, EvaWegimaawadizid is a word used by Mitaanjigamiing First Nation in Northern Ontario to describe their process of reinstating traditional methods of Anishinaabe governance. It was first introduced to me at my community’s “Nation Building Forum: An Engagement with Anishinaabe Governance” held on November 17, 2011. Larry Spence, regional manager from National Centre for First Nations Governance, visited our community to discuss the pursuit of Nationhood by the greater Anishinaabek Nation through successful restructuring of individual Anishinaabe communities and governance. I am not yet a fluent speaker, but I seek to understand concepts that are conducive to the work I engage with (among other conversational and spiritual topics in Anishinaabemowin). It proves to further advance concepts in both the Anishinaabe worldview and the one I currently have, which is in the process of being decolonized, liberated, and indigenized in my studies and life walk. So I had been searching for a term that means to make our decisions or to determine our own path, because then perhaps I could conceptualize the idea with an Anishinaabe worldview rather than using low-context1 1 Discussed further on p. 9 words like autonomy and self-determination—which simply hold no weight or regard for larger conceptions of reciprocity in Anishinaabe philosophy. Bimaadziwin, an oft-used word for life can be meant to refer to how we “walk” through our life journey, from one end of the lodge to the other. I have often thought of this concept as relevant to the fact that we can experience the journey in this world in its wholeness, but contingent upon the reminder that we walk in harmony with everything. But this term does not thoroughly encompass the concept of determining the order of political, social, and spiritual cohesion and relationship with the whole during that walk in the lodge. It felt good to be introduced to the term Wegimaawadizid, which means, Our way of Governance.Item Biidaaban: The Aim is Liberation(2017-06-05) Whetung, Estrella"Biidaaban: The Aim is Liberation" is a graphic novel that details a futuristic alternative universe, though one much like our own in terms of colonial processes, in which indigenous peoples are fighting for liberation. When I first started this project, one thought that came to mind was, "How do we create new stories in our communities?" If we are aiming to reach certain goals within our communities as indigenous peoples, then we must first envision what we are looking to achieve. Storytelling in conjunction with visual imagery is by no means a new concept for indigenous peoples, so I put forth this graphic novel as an extension of a much older method rather than a drastic departure from Nishinaabeg ways. The process of creating this work has aided in bringing together family and community members to discuss a crucial matter-what we want for the next seven generations and what we are currently doing to make sure that future happensItem The Yinka Dini Resurgence Alliance: A Community Proposal(2017-06-05) Lewis, CarlaThis community governance project is intended to be an intermediary between knowledge and action. Indigenous governance and leadership require that our ideas move into the realm of action to better our lives as Indigenous peoples: to become healthy families and strong Indigenous nations. In short, decolonization and healing requires mobilization. Over the years, I have been daydreaming about creating an organization in Wet’suwet’en territory where we can conduct grassroots projects that contribute to the resurgence of our culture, our values, and our presence on the land. I have witnessed the degradation of our lands even in my short lifetime, and it must be stopped. I have spent many years learning about colonization, globalization, and the impact these things have had on our peoples’ minds and homelands. I hold so much pain in my heart when I see the impacts of insatiable consumption on Indigenous peoples, on starving children, and our lands that are stripped clear of life and covered in a humanmade wig of concrete and tree farms. I seek to build a better understanding of the world and how we can create a Wet’suwet’en resurgence where the modalities of our traditional society, laws, and values show us a way of life that does not compromise our humanity and our place in nature.Item Alternatives to the British Columbia Treaty Process: Community Perspectives on Aboriginal Title and Rights(2017-06-05) Blankinship, JennieThe ownership of Indigenous territories, once occupied exclusively by Indigenous Nations, has never been surrendered, sold or bartered to colonial powers. Indigenous nations in what is called the province of British Columbia, still maintain their inherent title and rights over lands and resources granted to them by the Creator. The objective of this research is to demonstrate, through oral testimonies, that Indigenous nations still possess the true authority and ownership over their respective territories. Based on oral testimonies and traditional knowledge, which are key practices in keeping historical memories strong and alive, it is clear that the sovereign authority and ownership of territories are still being acknowledged amongst Indigenous Nations in British Columbia.1Item Guiding Philosophy and Governance Model of Bent Arrow Traditional Healing Society(2017-06-05) Jobin, ShaleneIndigenous peoples are increasingly migrating to urban centers where they are faced with social, economic, and political disadvantages while continuing to battle with stereotypes in society. Currently Edmonton has the second highest municipal Indigenous population in Canada, at 40,930 (CMA, Stats Canada, 2001) and is projected to have the largest urban Indigenous population in Canada by 2014 (RCAP). Increasingly urban Indigenous peoples have become proactive in the fight for recognition, cultural identity, and development of appropriate services. An illustration of this is Bent Arrow Traditional Healing Society in Edmonton, Alberta, which provides wholistic social services based on traditional Indigenous teachings. The objective of this project is to study and document the governance structure and philosophy behind Bent Arrow Traditional Healing Society.Item Tla-o-qui-aht Nation Building Strategy: Ha'wiih and Ma'uas (Chiefs and Houses)(2017-06-05) Masso, MarcFor one hundred and fifty years, Canada has tried to assimilate and deconstruct the identity of the Tla-o-qui-aht First Nations people. Their family based governance structure was replaced with tools of the oppressor, and the existence of their nationhood has been denied. This has made for difficulties in obtaining a just and fair modern day “treaty” process that recognizes the connection to the land that the Tla-o-qui-aht have. This project details Tla-o-qui-aht’s present and past governance structure, and outlines paths that Tla-o-qui-aht are taking to reach their goals of self-governance and of ultimately creating a ‘Tla-o-qui-aht Nation Constitution’ which is based on their values and traditions, by conducting Chief and Elders forums. In taking steps to revitalize the tools within the Tla-o-qui-aht Ancestral Governance Model (AGM: which refers to the pure, pre-colonization governance structure and traditions that the Tla-o-qui-aht ancestors once practiced), Tla-o-qui-aht’s main objective with this project was to consult with the oral historians of Tla-o-qui-aht, and to document their knowledge pertaining to Ha’wiih (Chiefs: see definitions, Appendix A) LineagesItem Filling Up the Land with Pilalt: Countering the British Columbia Referrals Process and Reclaiming Stolo Ways of Being on Land(2017-06-05) Tomkins, ErinGeorge Manuel, renowned Secwepemc leader, once said, “I would rather hand over to my children the dignity of the struggle than to sign a deal they cannot live with.” This quotation can be found posted all around the Cheam council office where I spent many hours working. Over the months I spent a lot of time thinking about this statement and came to see it as a perfect articulation of the issue that defines contemporary Indigenous struggles against colonialism. Within his simple statement Manuel asks, what does it mean to “live”? More specifically, he asks an Indigenous audience, what does it mean to live as an Indigenous person? The question in my mind that flows from this is one for all of us, both Indigenous and non-indigenous: what kind of life are you fighting for?Item Mamoweenene: Constituting Shinnecock Values to Perpetuate Togetherness(2017-06-05) Chase, ErikaAlthough we have not had a fluent, native speaker of the Shinnecock language since the early 1800’s, revitalization efforts of our Algonquian language have been made a priority by man people over the past decade. However, based on our intense historical trauma and long standing colonial legacies we have endured as a “first contact” people, the reintroduction of Shinnecock language, has also been an uncomfortable transition for some of our people simply because for many, it has remained so unfamiliar for so long. Regardless, much work and dedication has gone into the restoration of our language, networking with our sister Nations has continued as it always has, classes are regularly being held, games are being played, children are introducing themselves, singing, and praying, and the staples of everyday words and conversation are slowly but surely being internalized within our community once again.Item Pawnee Nation College: A Candidate for Accreditation(2017-06-05) Grant, DeanneI have previously worked with tribal colleges while employed with the American Indian College Fund and reached out to the Pawnee Nation College (PNC) for my community governance project because I knew they had not yet applied for accreditation. While at the Fund, I became aware of the numerous benefits the PNC was missing because of not having received accreditation, which include a strong reputation as a respected higher education institution, scholarships for students, access to financial aid funding for students, and eligibility for many grants and programs for accredited tribal colleges and universities. I had also heard from the community that the college needed support and felt that I could offer my skill set and knowledge, especially after just finishing my coursework in the Indigenous Governance (IGOV) program at the University of Victoria. In this case, community is defined as Pawnee tribal members, students who are members of other tribes and residents of the City of Pawnee who are non-Native.Item Recapturing the History and Rights of First Nations Peoples of British Columbia: A Political Analysis of Past and Present Relationships with the Dominion of Canada(2017-06-05) Pascoe, AnitaThe recognition of aboriginal title and rights has continued to evolve in federal and provincial policies. The constant flux of recognition and renunciation has created a unique First Nations and European history.1 This paper will address the start of colonial policy and will dissect the changes that decreased the supremacy of First Nations peoples. It should be noted the word Indigenous will be used interchangeably with the term First Nations. Indigenous is defined as “originating in and characteristic of a particular region or country.”2 This distinction is made in acknowledgment of particular nations who view the term Nations as a European imposed term