Graduate Theses & Dissertations

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“It's like getting a new car without the manual”
This study explored teacher infusion of Indigenous curriculum content through interviews with ten non-Indigenous teachers of social studies and history. The interviews centered on teacher perceptions of preparedness to implement Ontario’s recent TRC curriculum revisions, which include more about the contributions, histories, cultures, and perspectives of Indigenous peoples. A brief analysis of Ontario’s First Nation, Métis, and Inuit Education Policy Framework is included, alongside critiques of the Eurocentrism at the heart of education systems. The interviews revealed that many of the teachers were committed to Indigenous education and learning more, but they felt unprepared and lacked resources to teach Indigenous curriculum content with confidence. This study highlighted the critical role of settler teachers in Indigenous education and the importance of teachers undertaking settler unsettling in order to be effective and appropriate in Indigenous curriculum delivery. Individual changes must occur alongside educational system decolonization with a particular focus on teacher preparation. Author Keywords: cognitive imperialism, Indigenous Education, Ontario, settler educator, settler unsettling, TRC curriculum
An Application of Virgilio Enriquez's Indigenization Method on Filipino-Canadian Discourse
In Disturbing Invisibility (Coloma, McElhinny, Tungohan, Catungal, Davidson, 2012), the most comprehensive book on Filipino-Canadian studies to date, issues were identified in the afterword as to how Filipino-Canadian studies relates to indigenous identity. This thesis attempts to address this issue by applying Enriquez’s (1992) Indigenization Method onto Filipino-Canadian discourse. It attempts to do this by: exploring the colonial context and history in the Philippines and its effect on the formation of a Filipino indigenous identity; exploring Filipino indigenous thought as described by Enriquez (1992) in his seminal book From Colonial to Liberation Psychology; understanding Filipinos in Canada with the inclusion of literature from Filipino-American studies and the Filipino Indigenization movement; and how orienting Filipino-Canadian discourse with the indigenous concepts brought forward by Enriquez might look like, with emphasis on how Filipino-Canadian discourse could interact with Indigenous issues relating to Indigenous People in Canada today. It becomes clear that the Filipino Indigenization movement has reached grassroots Filipino organizations in Canada, and that uncritically ignoring their own Filipino indigenous roots would be denying themselves the unique cultural gifts that those roots provide. As being both Filipino and Canadian, Filipino-Canadians who seek to reclaim their indigenous roots would find that the indigenous concept of kapwa (“the self in the other”) would encourage an examination of issues pertaining to Indigenous People in Canada as commonalities exist in their experiences with colonization. Author Keywords: Canada, discourse, Filipino-Canadians, indigenization, indigenous, Philippines
Hoop Dance Project
This dissertation explores a 2017 elementary school Hoop Dance project that was organized by a white music teacher, and taught by an Indigenous artist in Peterborough, Ontario. It aims to respond to the Truth and Reconciliation Commission Calls to Action, numbers 10 and 63, which ask the federal government to sufficiently fund legislation that incorporates the following principles: “… developing culturally appropriate curricula” (p. 2), and “building student capacity for intercultural understanding, empathy, and mutual respect” (p. 7). The dissertation asks the question: In what ways will a seven-week Indigenous Hoop Dance Unit, taught by an Indigenous performing artist and facilitated by a white school teacher, contribute to reconciliation in an elementary school classroom in Ontario? I am the teacher in this study and have worked at this elementary school for five years. Throughout the project, I acted as facilitator, participant, and researcher, while Indigenous dancer and instructor Beany John planned and delivered the Hoop Dance content. Theoretically, the dissertation is organized around the Anishinabek seven grandmother/grandfather teachings, as taught by Ojibwe/Odawa educator and author Pamela Toulouse (2011). I believe that these seven traditional teachings are a meaningful basis upon which to build the project, not only because they inform Indigenous knowledge in the arts, but also because frequent reflection and referral to the teachings help remind me to remain connected to the “higher” purpose of the research throughout the project, which is to further the reconciliation process in Canada, and more broadly, to benefit society. Regarding methodology, I use arts based research (Leavy, 2015) and a constructivist grounded theory analysis, which embraces the subjectivity and positionality of the researcher (Creswell, 2012). The overall conclusion of the dissertation is that although the Hoop Dance project did not significantly address issues of Indigenous sovereignty in education nor our shared inherited legacy of colonial harm, it was a constructive step in the reconciliation project, largely due to the contributions of Beany John, whose teaching gently unsettled conventional educational practice at our school. Author Keywords: Arts Education, Hoop Dance, Indigenous Education, Indigenous Peoples, Settler Colonialism, Truth and Reconciliation
Exploring Kiki-Inoomgugaewin
This case study contributes to scholarship surrounding the national conversation on Indigenous language sustainability in North America. Much of this scholarship provides insight on structuring language programs and policies for youth, leaving a tremendous research gap regarding sociolinguistic and cultural research with youth. Youth appear disinterested or otherwise set apart in current research from the development of policies and curriculum concerned with heritage languages. Upon closer inspection; however, youth are engaged and using innovative and different tools than previous generations. This exploration is a foundational case study which builds upon research highlighting the nature of Indigenous language loss in the south as a time sensitive phenomenon as the application of cognitive imperialism and colonial tactics within mainstream schools continue to conceal a large scale cultural and linguistic genocide in Canada. Although Indigenous language loss may seem of concern to only small groups of linguists and dialectic communities, it should in fact concern anyone who cares about reconciliation or closing the tremendous gap in accessing equitable education. The preservation of Indigenous languages and knowledge systems should also be of interest to those parties who seek to comprehensively understand the Natural World and whom have a vested interest in the survival of the planet and protection of the enviroment. Because of these realities, the viewpoints and experiences of all concerned parties are essential. It follows then, that the youth perspective is significant. To address this gap, participatory narrative inquiry was used as a theoretical framework to conduct a foundational case study in which detailed consideration was given to exploring the lived narratives of three Anishnaabeg participants to establish the value of Indigenous youth voice in alternative forms of sociolinguistic and culturally sustainable language learning in the 21st century, and, to strengthen the argument that more research is needed in the field of first-person youth studies. The results of this case study will be useful, specifically, to localized communities of Anishnaabe youth with and for whom much of the research was conducted, and, more generally to youth resistance work focused on media and technology in globalized and contemporary language and cultural ecologies. Research outcomes indicated potential directions for future research in different contexts and localities by presenting commonalities within the fields of social and political engagement and their connection to language and new media in youth populations. It is hoped that this initial material pinpointing a research gap in Indigenous youth language studies will be used to investigate future research in this field. Author Keywords: Anishnaabe, Decolonization, Language, Sociolinguistics, Technology, Youth Studies
Following ininaahtigoog Home
Indigenous peoples’ sur-thrivance in global, settler colonial, historical, and nation-specific economic contexts is a broadly studied subject that fails to emphasize Indigenous economic sovereignty. Indigenous knowledges regarding the land-based relationalities which formulate an aspect of Indigenous economic sovereignty is lacking. So too is knowledge on Indigenous womxn’s land and water-based relationalities from which her economic sovereignty flows. Writing within and for Anishinaabeg sur-thrivance in Anishinaabewaki, this research examines Anishinaabeg womxn’s relationship with the sugar bush during the spring harvest as a site of gendered nation-specific economic sovereignty. Epistemicide has attenuated land-based knowledges in gendered ways; and, missionary and settler colonial processes in Canada, the U.S., and within Anishinaabeg communities have alienated Anishinaabeg womxn from inherent land and water-based relationships. By employing an Anishinaabeg methodology of “critically returning to ourselves” that is oriented towards Anishinaabe approaches to history and Anishinaabe ways of seeing history as worlds, this research recovers information about womxn’s sugar bush relationships. This recovery begins with literary, documentary, and oral sources. Through anishinaabe feminist interpretation, I reveal that womxn’s sugar bush relationships engender whole worlds that are animated and generated by her legendary connections with the natural and spiritual world, her social-economic commitment and savvy, and her enduring labour. I further interpret that her connections, her savvy, and her labour is mediated with variable aspects of settler colonial gendered influences such as patriarchy, omnipresent heterosexuality and/or gender binaries, marriage, class, and values attributed to womxn that are inconsequential to sur-thriving in land and water-based worlds. In conclusion this research tells three distinct, but connected, “sticky and sweet [story] strands” which illuminate the significance, beauty, complexity, and un-romance of Anishinaabeg womxn’s relationship with the sugar bush. Simultaneously, it prompts Anishinaabeg to reflect on the worlds we have lived in, are living in now, and want to create in terms of land-based relationships and relationalities. In effort to disrupt and bring attention to the restrictions and distortions that several hundred years of missionary, settler colonial, (hetero)patriarchal, heterosexist, and capitalist forces have had on Anishinaabeg gender and relational formations, my method in writing (i.e. spelling) is to prompt consciousness of gender and relational fluidity and diversity. This approach presses for Anishinaabeg committed orientation towards the necessities and possibilities of correcting and transforming imposed and internalized settler gender and relational formations and structures. This research builds on a body of literature about Indigenous womxn’s relationship with land and water in Turtle Island in order to signify and illuminate Anishinaabeg womxn’s dynamic and varied relationship with the sugar bush. It contributes to Indigenous research methodology, Indigenous and Anishinaabeg women’s history, Indigenous women’s labour, and Indigenous literary studies. Author Keywords: Anishinaabeg Studies, economic sovereignty, Indigenous feminism, Indigenous relationship with land, Indigenous women, sugar bush
“I will not use the word reconciliation” – Exploring Settler (Un)Certainty, Indigenous Refusal, and Decolonization through a Life History Project with Jean Koning
This thesis centres on a series of intergenerational life history interviews with and about Jean Koning, a 95-year-old white Settler woman who has engaged in different forms of Indigenous-Settler solidarity work for over fifty years—work that is highly regarded by many Indigenous and non-Indigenous peoples in southwestern and central Ontario. I bring Jean’s stories and perspectives, many of which stand in stark contrast to dominant discourses of “reconciliation,” into conversation with scholars who examine Indigenous refusal and Settler (un)certainty. Through this, I attempt to better understand how colonial knowledge structures and ways of thinking operate in practise, how these might be resisted, and how this resistance relates to land repatriation. I argue that a commitment to unsettling uncertainty and to meaningful listening may be required by Settlers in a stand against various colonial ways of thinking, such as cognitive imperialism. Author Keywords: Cognitive imperialism, Decolonization, Indigenous-Settler relations, Life history, Reconciliation, Settler uncertainty
Code of Bimadiziwin
Indigenous peoples and organizations have a long history of incorporating cultural knowledge and teachings into program and organizational design and structure. The approach to incorporating cultures into Indigenous organizations is not uniform, nor is the ways that they are understood. This dissertation focuses on Nogojiwanong Friendship Centre, in Peterborough Ontario and their approach to incorporating Indigenous cultures into their organization from 2010-2014. The intention of this dissertation is to build knowledge of Indigenous perspectives of organizational structure, grounded in Anishinabe teachings. The teaching circle, vision- time – feeling –movement, guides my learning process and the structure of the dissertation. In using an Anishinabe framework the importance of relationships and the Anishinabe clan system are foundational to my understanding, and will be discussed at length. The purpose and goal of this research is twofold. First, to show the complexity, intentionality and depth to an Indigenous research process; a process that is often nuanced in the literature. Second, to show how Anishinabe thought can (and does) provide a framework for a service delivery organization, in its governance and program and service delivery. The thesis of this dissertation is that Anishinabe knowledge is not always visible to outsiders, but it was present at Nogojiwanong Friendship Centre in the ways they approached research, governed themselves and delivered programs and services. Key Words: Indigenous Knowledge, Indigenous Governance, Indigenous Research Ethics, Indigenous Research Framework Author Keywords: Indigenous Governance, Indigenous Knowledge, Indigenous Research Ethics, Indigenous Research Framework
MSHKIKENH IKWE NIIN (I am Tutle Woman)
This dissertation offers the dibaajimowin (personal story) of my beading project, which I undertook to understand the enactment of Anishinaabe women’s knowledge in graduate research. Framed through the concept of a collective self, which is embedded within the Anishinaabe traditions of storytelling and beading, and drawing further from the aesthetics, processes, and teachings of these traditions so that I proceed in a good way, I am able to tell a story that is wholly Anishinaabe. Through the symbolic literacy present within the pieces of beadwork entitled:”Turtle Woman,” “Turtle Woman Meets Grandmother Moon,” “Turtle Woman Marries a Beaver,” and “Turtle Woman Slays the Big Fish,” which I present in the second half of this story, I explore the relationship among Anishinaabe women’s knowledges, self, identity, power relations, allyship, sovereignty and good governance in graduate research. I conclude that if graduate research is framed as an extension of an Anishinaabe space, an ethics of responsibility emerges, setting the stage for graduate research that is rooted in responsibility, contributing to efforts of Anishinaabe sovereignty and community wellness. Overall through my conclusion, as well as the process that I employ, I make contributions in the areas of Indigenous thought, Indigenous methodologies, Indigenous governance, feminism, critical theory, pedagogy, and ally theory. Author Keywords: Anishinaabe, beadwork, Indigenous knowledge, Indigenous methodology, Indigenous women, sovereignty
Environmental Health Management Practices in Indigenous Communities
Environmental factors play a critical role in the health and well-being of people worldwide and the distribution of the burden of disease associated with environmental causes is disproportionately high in marginalized populations, including First Nations. In this way, environmental health problems are as much social and political problems as environmental and must be addressed as such. In Canada, the division of responsibilities for environmental health, in combination with the jurisdictional complexities of health and environment regulation and service provision on-reserve creates a First Nations environmental health management system with significant gaps. This research set out to explore the question: What are the current strengths and challenges in First Nations environmental health policy and management? A qualitative exploratory design organized in two stages and employing key informant interviews, document review and a community case study was used to examine this topic. In the first stage a review of existing programs and policies applicable to Ontario First Nations and a series of interviews with key experts on the topic in the province were conducted. A conceptual framework of the core elements affecting environmental health management in First Nations communities was developed and then applied to a case study with Mississauga First Nation in Northern Ontario. The framework included five core elements: Environmental Health Jurisdiction and Responsibility; Participation in Environmental Health Decision-Making; Access to Environmental Health Resources, Communication of Environmental Health Information; and, Role and Influence of Leadership. The findings indicate that "internal" issues, like community-based decision-making and support for environmental health initiatives seem to be least affected by the "external" issues such as access to federal funding. The "internal" issues were also shown to be critically important factors having impacts on environmental health management practices and policies in Mississauga First Nation. While there are countless barriers associated with the "external" factors that have significant impacts on environmental health management practices and policies, this research suggest that the "internal" factors can potentially be the most important factors in creating positive change in this area and as a result warrant further study in order to improve the state of environmental health issues in First Nations. Author Keywords: Community, Environmental Health, First Nations, Framework, Policy
Sacred Space, Ancestors, and Authority
The Middle Formative Period (1000 – 400 B.C.) has increasing become recognized as a critical locus in the development of Lowland Maya socio-political complexity. This period witnessed the founding of numerous ceremonial centers, substantial material cultural innovation, and the advent of mortuary practices indicating developing social differentiation. Recent excavations at the site of Ka’Kabish in Northern Belize have uncovered evidence significantly strengthening this view. Excavations underlying Plaza D-South at Ka’Kabish have revealed a series of bedrock-hewn pits containing offering caches of thousands of shell beads, forty-seven greenstone objects, and extensive ceramic evidence indicating communal ritual and feasting, which is argued by the author to represent a cosmographic diorama of the cave-riddled Underworld. Significantly, this elaborate cosmographic offering event appears to center on the secondary, bundled bedrock-cist burial of an important personage and/or ancestor who is accompanied by a number of finely crafted jade ornaments representing motifs and forms that have previously been interpreted as symbols of authority, rulership, and divine kingship. Comparable contemporary evidence from Northern Belize and beyond has been interpreted through models foregrounding site-founding, place-making, ancestor veneration, and aggrandizer driven social differentiation. By integrating and contrasting these existing models with new evidence from Ka’Kabish, this thesis argues that the mortuary, caching, and architectural practices evidenced at Middle Formative Ka’Kabish represent a glimpse into the incipience of the ideological complex, the socio-cultural processes, and the material manifestations propagating the development of subsequent Maya socio-political complexity, specifically the institution of divine kingship or ch’uhul ahau. Author Keywords: ancestor veneration, ancient Maya, greenstone cache, Ka’Kabish, Belize, Middle Formative, socio-political complexity
Hiya 'aa ma pichas 'ope ma hammako he ma pap'oyyisko (Let Us Understand Again our Grandmothers and our Grandfathers)
The Tamalko (Coast Miwok) North Central California Indigenous people have lived in their homelands since their beginnings. California Indigenous people have suffered violent and uncompromising colonial assaults since European contact began in the 16th century. However, many contemporary Indigenous Californians are thriving today as they reclaim their Native American sovereign rights, cultural renewal, and well-being. Culture Bearers are working diligently as advocates and teachers to re-cultivate Indigenous consciousness and knowledge systems. The Tamalko author offers Indigenous perspectives for hinak towis hennak (to make a good a life) through an ethno-autobiographical account based on narratives by Culture Bearers from four Indigenous North Central California Penutian-speaking communities and the author’s personal experiences. A Tamalko view of finding and speaking truth hinti wuskin ʼona (what the heart says) has been the foundational principle of the research method used to illuminate and illustrate Indigenous North Central California consciousness. Author Keywords: Consciousness, Culture Bearers, Indigenous, North Central California, Penutian, re-cultivation
Colonialism, Capitalism, and the Rise of State Schooling in British Columbia, 1849-1900
This dissertation examines the historical relationship between settler colonialism, capitalism, and the rise of state schooling in what is now known as British Columbia between 1849 and 1900. It aims to “unsettle” conventional views of Canadian schooling history by bringing accounts of Indigenous and non-Indigenous education into one analytical frame, and it shows how the state used different forms of schooling for both Indigenous and non-Indigenous children—company, common, public, mission, day, boarding, and industrial schools—to assist colonial-capitalist social formation in the Pacific Northwest. In combining interdisciplinary insights from Indigenous studies, historical materialism, political economy, and critical pedagogy, the dissertation highlights the ways in which state-supported schooling facilitated capitalist accumulation by colonial dispossession. The central argument of the dissertation is that between 1849 and 1900, colonial, provincial, and federal governments strategically took on greater responsibility for schooling as a way of legitimizing the state and supporting the emergence of a capitalist settler society. Author Keywords: Capitalism, Education, Indian Residential Schools, Indigenous Peoples, Settler Colonialism, Violence

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Graduate student theses produced at Trent University. You may also browse theses and dissertations by year, program, or author.

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