Return to secondary navigation. Facebook Twitter LinkedIn Email. Skip to global menu. Thomas said she wanted to challenge that colonial model, replicated in First Nation community after First Nation community, which had worked so hard—Thomas believes systematically—to kill the Indian in the child, severe the artery of culture and usurp the recognized leadership provided by women, like her grandmother. Speaking out was a part of what women used to do all the time, especially for children. He now feels a responsibility to those young artists coming up behind him to pay it forward, she said. Search form Search Ha-shilth-sa.
When they were asked to share their thoughts on leadership, the women were not concerned so much with who held which post at the band council or the First Nations Summit or Assembly of First Nation. Women need to start speaking out, Thomas said, to re-establish their leadership role in communities. Skip to secondary navigation. It was on one such occasion that Thomas came to decide on her doctoral topic. Return to page content. Worse yet, indigenous women and their children, once revered and protected, had found themselves under attack by that same foreign system through the Indian Act, Indian registry, and other colonial precepts and policies.
A foreign governance system that favored male leadership and promoted recognition of the individual and his rank had replaced the acknowledgement that in indigenous communities each person mattered and their contributions were important. Every Indigenous community has them: All were exemplary leaders for a variety of reasons, Thomas explained, but common to them was that they each lived their values and beliefs.
Skip to secondary navigation. Women need to start speaking out, Thomas said, to re-establish their leadership role in communities.
Protecting the Sacred Cycle through leadership
They were traditional people who participated in traditional ceremonies and lived their indigenous values and beliefs. The list expanded beyond the hoped for 10 women, to 11 and then 12 and then Where is the outrage that only 20 per cent of those children in care will graduate high school?
Nutsa maat was also about speaking out for your beliefs, and to never sit quiet if something is seen that could one day bring about harm. Alfred was a member of the supervisory committee for the dissertation that will earn Thomas her Doctor of Philosophy in Indigenous Governance in the Faculty of Human and Social Development at the University of Victoria.
As Thomas writes disswrtation her dissertation, “Protecting the Sacred Cycle: It was a responsibility. The women believe the threads that run through that continuum are the teachings provided by the olden day people. In honour of the role her grandmother played in her life, Thomas decided to focus her research on Xwulmuxw Slhunlheni Indigenous Women and leadership. Thomas’s grandmother was the backbone of her family.
Return to primary navigation. In other words, the teachings of the past are lived in the present and taught so that they will remain strong for those yet to come.
She draws the conclusion in her dissertation entitled Protecting the Sacred Cycle: She said that by protecting the Sacred Cycle, each woman she interviewed demonstrated an act of resistance and are activists, even though none of them would identify as such.
Return to page content. Key, however, is the requirement that the past and present connects into the future.
UVic news – University of Victoria
Skip to primary navigation. This dissertation, said Thomas, is her speaking out. Return to secondary navigation. Living Indigenously is a critical part of the sacred cycle because the sacred cycle is rooted in our — Xwulmuxw — ways of knowing and being.
Protecting the Sacred Cycle through leadership | Ha-Shilth-Sa Newspaper
When they were asked to share their thoughts on leadership, the women were not concerned so much with who held which post at cissertation band council or the First Nations Summit or Assembly of Thomaa Nation. It was on one such occasion that Thomas came to decide on her doctoral topic.
She said it was in this remote area of the island that she learned what it was to be Xwulmuxw Mustimuxw, or an dissertatikn person. Collectively, writes Thomas, the teachings can provide all the necessary skills and tools needed for people to be strong leaders.
If we are all one, asks Thomas, where is leadership in protecting women and children? Worse yet, indigenous women and their children, once revered and protected, had found themselves under attack by that same foreign system through the Indian Act, Indian registry, and other colonial precepts and policies.
Skip to main content.
Facebook Twitter LinkedIn Email. In doing so, she examines the leadership roles of Indigenous women, and how the Indian Act stripped women of their traditional roles and imposed a form of governance that vested all power to male leadership.
In thinking about the important role that her grandmother had played in her life, it occurred to Thomas that women, as givers of life and keepers of the culture, had been pushed out of the leadership role they had once held in indigenous communities. Nutsa maat, for example, teaches people to work together and share everything and keep only what is needed, said Thomas, but, first and foremost, it is about sharing the teachings. Return to global menu.