Mémoire numérisé par la Division de la gestion de documents et des archives de l'Université de Montréal

Abstract New Zealand has had a visible recreational motorcycle culture since the 1920s, although the forerunners of the later 'outlaw' motorcycle clubs really only started to emerge as loose-knit biker cliques in the 1950s. The first recognised New Zealand 'outlaw club', the Auckland chapter of the Californian Hell's Angels M.C., was established on July 1961 (Veno 2003: 31). This was the Angels' first international chapter, and only their fifth chapter overall at that time. Further outlaw clubs emerged throughout both the North and the South Island of New Zealand from the early 1960s, and were firmly established in both islands by the end of 1975. Outlaw clubs continue to flourish to this day. The basic question that motivated this thesis was how (the extent to which) international film, literature, media reports and photographic images (circa 1950 - 1975) have influenced the generic identity adopted by 'outlaw' motorcycle clubs in New Zealand, with particular reference to the South Island clubs. The focus of the research was on how a number of South Island New Zealand outlaw bikers interpreted international mass media representations of 'outlaw' biker culture between 1950 - 1975. This time span was carefully chosen after considerable research, consultation and reflection. It encompasses a period when New Zealand experienced rapid development of a global mass media, where cultural images were routinely communicated internationally in (relatively) real time. Drawing on the work of Okely and Cohen, I argue that 'outlaw' motorcycle clubs, like many other subcultures, construct their communities symbolically, and that some of the rituals and symbolism seen in New Zealand outlaw biker clubs today are substantially similar to those observed in 'outlaw' clubs in other parts of the world (Thompson 1966, Okely 1983, Cohen 1985, Veno 2003). My fieldwork clearly established that representations of outlaw motorcycle clubs were being actively consumed by South Island bikers via the international mass media from the early - mid 1960s. However, my research also revealed that, whilst the globalisation of the mass media was integral to the evolution of the generic New Zealand 'outlaw' biker social identity, it was not their only influence. South Island outlaw bikers, like any other consumer of mass media, accepted and at times appropriated some of the international and regional representations of their subculture, whilst clearly rejecting others. I also established that like any other international subculture, there were regional differences that were often determined by factors contingent to the locality, and that the South Island outlaw clubs from that period that still exist today were also influenced by conflict with significant others, including the police, during their formative stages. This supports Lavigne's and Veno's contention that warfare is good for clubs during their formative stage, as violent conflict weeds out the weak, whilst bonding surviving members to their clubs and their club brothers (Lavigne 1987: 301, Veno 2003: 263). Key words: community; sub-cultures; media; identity; gangs; outlaw motorcycle clubs David Haslett School of Sociology and Anthropology University of Canterbury Private Bag 4800 Christchurch 8140 New Zealand

Colonization has had a detrimental impact on Indigenous peoples and communities. Colonization has and continues to remove Indigenous peoples from full participation in Canadian society, which has forced some Indigenous men to search out other avenues in order to gain power, respect, and economic capital to survive. It is the direct result of colonial-shaped socio-political histories and ideologies that have led to the creation and proliferation of urban Indigenous street gangs. This dissertation examines 16 Indigenous male ex-gang members and their perceptions of masculinity, identity, and how this is supported through their involvement within a street gang. Relational accountability was the methodology utilized to engage and support the men through the course of the research process. It was from the focal point of relational accountability that photovoice methods could be modified to accommodate the lived realities of the men during the time of the study. Overall, fifteen individuals participated in the study, with nine engaging in photovoice methods to document and explain how they understood and practiced masculinity. The nine men, who completed photovoice, had their photographs and narratives brought together to create Brighter Days Ahead, to give back to the organization STR8 UP and help inform the broader community about the multiple issues that Indigenous youth face in the Canadian Prairies. The role of masculinity was integral for the men’s inclusion into street gangs. Connell’s concept of hegemonic masculinity and Bourdieu’s concept of habitus helped to create a framework to understand why some Indigenous men see street gangs as a viable option to practice masculinity. By examining the men’s histories, with a focus on their relationships’ with parents, siblings, family, peers, and social institutions, a more robust understanding the linkages to street gang involvement is created. The street gang epitomized the ideal “man”— tough, independent, emotion-less, and powerful, as it were these individual’s whom they would target for their recruitment. Analysis of the men’s narratives and photographs revealed how violence and trauma impacted their notions of maleness. It was through violent and traumatic experiences that the men would create a “mask” that they would wear to help them engage in hyper-violent behaviours within multiple fields and protect them from further victimization. This study directs our attention to focus future research on: 1) the impacts of colonization as both a historical and contemporary factor in the lives of Indigenous peoples; 2) the importance of relational accountability within the research process; 3) the potential of photovoice methods in expanding street gangs research; and 4) the need for gang prevention and intervention programming to focus on the concept of masculinity in order to deter gang involvement amongst Indigenous males and build healthier stronger communities.

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.

Quantitative and qualitative data from the 2002 Latino Adolescent Transition Study were used to explore differences in acculturative stress and gang involvement between foreign-born and U.S.-born Latino middle school students. Regression analyses showed significant interactions between discrimination stress and immigration status as well as adaptation stress and immigration status. U.S.-born youths were significantly more likely to be gang-involved if they experienced discrimination stress. They were also less likely to be gang-involved if they experienced high adaptation stress. A minority of primarily foreign-born youths identified economic inequality and prejudicial attitudes as factors that differentiated them from Americans. Those reporting economic inequality were more likely to be gang-involved than those who did not. These findings suggest that the origins of gang involvement could differ between the two immigrant generations. Whereas U.S.-born Latinos may be more negatively affected by discrimination, foreign-born Latinos may be more sensitive to their comparatively low economic status.

Thesis (M.S.C.J.)--Bowling Green State University, 2008. / Document formatted into pages; contains vi, 60 p. : 1 map. Includes bibliographical references.

Thesis (Ph. D.)--University of Oregon, 2002. / Typescript. Includes vita and abstract. Includes bibliographical references (leaves 190-203). Also available for download via the World Wide Web; free to University of Oregon users.

Thesis (Ed.D.)--Baylor University, 2006. / Includes bibliographical references (p. 158-162).

Youth gangs are a pervasive problem of contemporary society. Since the first recorded work on this topic in Canada more than 70 years ago, many theoretical and empirical research studies have been added to this field of inquiry and efforts continue with the goal of better understanding and responding to this social issue. Over the past 20 years, research into desistance from gang involvement has gained popularity and, while we are gaining a better grasp of the area, additional work is needed to examine the processes associated with leaving gangs among justice-involved youth in the Canadian context. Drawing from focus groups and individual interviews with 30 justice-involved youth and 23 youth justice practitioners in the city of Ottawa, this doctoral dissertation sought to explore the subjective understandings and experiences of justice-involved youth with gang affiliations. Given the focus on the youth justice system, there was also interest in how the perspectives of justice-involved youth aligned with those of youth justice practitioners. The way in which these two groups define and attribute meaning to issues related to gang involvement and desistance and their views on the role of the youth justice system in supporting the latter should be taken into consideration in the development of future strategies to address youth gangs. The knowledge and insights gained through the findings from this research project can be used to inform policy and practice to prevent gang involvement among at-risk youth, to intervene with gang members, and to support desistance by helping motivated individuals to pursue alternatives to gang life. The recommendations provided in this doctoral dissertation contribute to the overall body of empirical research on youth gangs and highlight potential areas of future investigation for innovation and change on how we understand and address this social issue.

In hierdie studie word die ses Suid-Afrikaanse gevangenisbendes vergelyk met vyftien bendes uit oorsese lande of streke, tw. Amerika, Sentraal- en Suid Amerika, Kanada, Nieu Zeeland en Brittanje. As basis van vergelyking dien hul Oorsprong, Ontstaansdoel, Geslags- en Etniese samestelling, Eienskappe, Gesagstruktuur, Uitkenningstekens en Metodes van kommunikasie. Die verskillende bendes word ook vanuit Penologiese oogpunt beoordeel. `n Spesiale hoofstuk word gewy aan die uniekheid van die sogenaamde "Nommerbendes", tw. die 28, 27, 26, 25, 24 en 23 bendes. Verskeie aspekte soos die ontstaan, rituele en geheimhouding word volledig onder die soeklig geplaas. In die bespreking van die Nommerbendes word `n groot verskeidenheid geheime inligting vir die eerste maal geopenbaar. Die studie word afgesluit met enkele aanduidings van terreine wat roep om verdere navorsing. `n Vyftal bylaes dien om sekere aspekte van die navorsing en gevangenislewe verder toe te lig. / In this study the six South African prison gangs are compared to fifteen prison gangs from foreign countries, namely America, Central and South America, Canada, New Zealand and Britain. The comparison is based on their Origin, Original aim, Gender and Ethnic make-up, Characteristics, Authoritative structure, Gang identifiet·s and Methods of communication. The different gangs are then evaluated from Penological viewpoint A chapter is specially dedicated to the uniqueness of the so-called "Number Gangs", i.e. 28, 27, 26, 25, 24 and 23 gangs. Difierent aspects, such as their common origin, rituals and secrecy, are carefully described. In the discussion of the different Number gangs a large variety of secret information is exposed for the first time ever. The study concludes with some indicators for possible further research. Five Addenda serve to elucidate certain aspects of the contents. / Penology / M.A. (Penology)