On June 1, 1866, one thousand heavily-armed Irish-American Fenian insurgents invaded Upper Canada across the Niagara River from Buffalo, NY. The next day near the town of Ridgeway, 800 Fenians battled with 850 Canadian volunteer soldiers, including a small company of 28 University of Toronto students who ended up taking the brunt of the attack. The Battle of Ridgeway (or Lime Ridge or Limestone Ridge) ended with a disastrous rout of the Canadians who in their panicked retreat left their dead and wounded on the field. It was the last major incursion into Canada, the last battle in Ontario and the first modern one fought by Canadians, led in the field exclusively by Canadian officers, and significantly fought in Canada. The Fenian Raid mobilized some 22,000 volunteer troops and resulted in the suspension of habeas corpus in the colonial Province of Canada by its Attorney General and Minister of Militia John A. Macdonald, but the battle which climaxed this crisis is only prominent by its obscurity in Canadian historiography. Almost everything known and cited about Ridgeway springs from the same sources—four books and pamphlets—three of them published in the summer of 1866 immediately after the event and the remaining one in 1910. This dissertation argues that the history of the battle was distorted and falsified by these sources and by two military board of inquiries staged to explicitly cover up the extent of the disaster. This study investigates the relationship between the inquiries and the contemporary author-historians of two of the sources: Alexander Somerville, an investigative journalist in Hamilton, Ontario, a recent immigrant from Britain with a controversial history; and George T. Denison III, a prominent young Toronto attorney, a commander of a troop of volunteer cavalry, a former Confederate secret service agent, author-commentator on Canada’s military policy and presiding judge on both boards of inquiry. This study describes the process by which Ridgeway’s history was hidden and falsified and its possible scope and significance in Canadian historiography. New archival and published sources are identified, assessed and assembled for a newly restored and authenticated micro-narrative of the battle.

This thesis is a history of science education reform in Ontario, from 1880 to 1940. It examines successive eras of science education reform in secondary (pre-university) schools, including the rise of laboratory science; the spread of general science programs; and efforts to teach science “humanistically.” This research considers the rhetorical strategies employed by scientists and educators to persuade educational policymakers and the public about the value and purpose of science education. Their efforts hinged in large part on building a moral framework for school science, which they promoted an essential stimulus to students’ mental development and a check on the emotive influence of literature and the arts. These developments are placed in international context by examining how educational movements conceived in other places, especially the United States and Britain, were filtered and transformed in the distinct educational context of Ontario. Finally, the sometimes-blurry boundaries between “academic” science education and technical education are explored, most notably in Ontario in the late nineteenth century, when science education was undergoing a rapid, driven expansion in the province’s high schools. This research contributes to a relatively recent body of literature that promotes a greater appreciation of pre-college science education – an area that has often been overlooked in favour of higher education and the training of specialists – as an important window onto the public perception of science.

This thesis is a history of science education reform in Ontario, from 1880 to 1940. It examines successive eras of science education reform in secondary (pre-university) schools, including the rise of laboratory science; the spread of general science programs; and efforts to teach science “humanistically.” This research considers the rhetorical strategies employed by scientists and educators to persuade educational policymakers and the public about the value and purpose of science education. Their efforts hinged in large part on building a moral framework for school science, which they promoted an essential stimulus to students’ mental development and a check on the emotive influence of literature and the arts. These developments are placed in international context by examining how educational movements conceived in other places, especially the United States and Britain, were filtered and transformed in the distinct educational context of Ontario. Finally, the sometimes-blurry boundaries between “academic” science education and technical education are explored, most notably in Ontario in the late nineteenth century, when science education was undergoing a rapid, driven expansion in the province’s high schools. This research contributes to a relatively recent body of literature that promotes a greater appreciation of pre-college science education – an area that has often been overlooked in favour of higher education and the training of specialists – as an important window onto the public perception of science.

Beginning in the late 1630s, a diversity of Algonquian and Iroquoian peoples established under the auspices of Jesuit and, later, Sulpician missionaries a string of village communities in the St. Lawrence Valley. A diversity of peoples, whom the French lumped under the rubrics of “Algonquins”, “Montagnais”, “Hurons”, “Iroquois”, “Abenakis” and “Loups”, migrated to these villages in the hope of bettering their lives in trying times. This dissertation retraces the formation and the early development of these communities, exploring the entangled influence of armed conflict, diplomacy, kinship, and leadership on migration, community-building, and identity formation. The historiography of the St. Lawrence Valley – the French colonial heartland in North America – has tended to relegate these Aboriginal communities to the margins. Moreover, those scholars who have considered the formation of mission villages have tended to emphasize missionary initiative. Here, these villages are reimagined as a joint creation, the result of intersecting French and Aboriginal desires, needs, and priorities. The significance of these villages as sites of refuge becomes readily apparent, the trajectories of individual communities corresponding with the escalation of conflict or with its tense aftermath. What also becomes clear is that the course of war and peace through the region cannot be accounted solely by the relations of the French and Iroquois, or of the French and British crowns. Paying close attentions to the nuanced personal and collective identities of the residents of the mission villages and their neighbours allows us to gain a better understanding of the geopolitics of the northeastern woodlands during the seventeenth and early eighteenth centuries.

Beginning in the late 1630s, a diversity of Algonquian and Iroquoian peoples established under the auspices of Jesuit and, later, Sulpician missionaries a string of village communities in the St. Lawrence Valley. A diversity of peoples, whom the French lumped under the rubrics of “Algonquins”, “Montagnais”, “Hurons”, “Iroquois”, “Abenakis” and “Loups”, migrated to these villages in the hope of bettering their lives in trying times. This dissertation retraces the formation and the early development of these communities, exploring the entangled influence of armed conflict, diplomacy, kinship, and leadership on migration, community-building, and identity formation. The historiography of the St. Lawrence Valley – the French colonial heartland in North America – has tended to relegate these Aboriginal communities to the margins. Moreover, those scholars who have considered the formation of mission villages have tended to emphasize missionary initiative. Here, these villages are reimagined as a joint creation, the result of intersecting French and Aboriginal desires, needs, and priorities. The significance of these villages as sites of refuge becomes readily apparent, the trajectories of individual communities corresponding with the escalation of conflict or with its tense aftermath. What also becomes clear is that the course of war and peace through the region cannot be accounted solely by the relations of the French and Iroquois, or of the French and British crowns. Paying close attentions to the nuanced personal and collective identities of the residents of the mission villages and their neighbours allows us to gain a better understanding of the geopolitics of the northeastern woodlands during the seventeenth and early eighteenth centuries.

The work of mid-twentieth century psychoanalyst Melanie Klein stresses the importance of the phantasy world and its role within the human psyche. For Klein innate human destructive phantasies coexist with feelings of love, guilt, and reparation. Love and hate exist in tension with one another and one must cope with balancing these feelings. I will use the psychoanalytic concept of reparation as understood by Klein to explore the performance of apology and reparation. Reparation, for Klein, refers to the psychological need to make things good, that is to say, to mend and repair relationships with others. Using this concept this work will examine the United Church of Canada's 1986 and 1998 apologies to First Nations peoples for its involvement in the residential school system, as well as the Canadian government's “Statement of Reconciliation” and 2008 apology for residential schools. This work asks the question: are these apologies effective in their attempts to make amends for past injustices or are they examples of what Klein calls “manic reparation”, which works to conceal, hide, or preserve phantasies of aggression? Klein's theories will provide a new and evaluative theoretical lens to discuss apology. The academic study of apology currently seeks to find “categorical elements”, which are then used to decide if the apology is a “success.” But this approach is missing the important component of the implied reparative concept within an apology. An apology is not only a written text but also an act that can work to conceal or reveal the perpetrators’ view of their transgressions. Exploring the manifest and latent content of apologies will provide a richer insight into the apology process.

This dissertation explores the ways in which practices of killing animals in late nineteenth and early twentieth century Canada shaped humans’ perceptions of self and place. Analyzing the multivalent meanings of animal death in wild animal stories, sport hunting, photography, taxidermy, and meat eating, I argue that killing animals was integral to the expansion of settler colonialism in the dominion, materially facilitating the extension of agriculture and industry, and rhetorically legitimizing claims to conquest over indigenous peoples and wild landscapes. But humans’ self-definitions through animal death were not straightforward tales of mastery. Increasingly aware of the disappearance of wildlife from the dominion’s forests, less dependent upon wildlife for subsistence, women and men attributed greater cultural, political, and economic value to the nation’s animals, empathizing with animals and condemning animal extinction. Expressing a sense of guilt over human culpability in the vanishing of wild species, then, humans sought ways of defeating the ravages of modernity by preserving traces of animals in material, representational forms, using encounters with animals as means of defining a sense of self and nation. Fictional stories of animals proliferated, sport hunting soared in popularity, and taxidermied animals adorned many walls. Contemporaries killed animals as a means of legitimizing colonial occupation of newly settled land and asserting mastery over nature, then, but they also regretted their role in precipitating the disappearance of animals from nature. In reconciling this paradox, human and animal engaged in an ongoing process of co-constitution, defining and redefining shifting boundaries of kinship and otherness in a myriad of ways. Such paradoxical meanings of animal death emerged when humans were no longer reliant upon wild animals for survival. As such, I conclude this study by analyzing an important counterpart to wild animal death—the slaughtering of domestic animals as meat. Eating commercially produced meat increasingly defined one’s status as a modern subject within a technologically advanced and civilized nation, the transition from eating wild animals to domestic animals symbolizing a sense of success in overcoming the challenges of settlement in a colonial landscape.

This thesis articulates how the Kuh-Ke-Nah network (K-Net) shaped broadband development in remote indigenous communities. K-Net operates under the not-for-profit stewardship of Keewaytinook Okimanak (KO) Tribal Council. Located in Northwestern Ontario, KO brought K-Net to life amongst its six member First Nations in the mid 1990s. As K-Net evolved and expanded its membership, KO established a governance model that devolves network ownership and control to community networks in partner First Nations. This governance model reflects KO’s use of social enterprise to organize K-Net’s community-based broadband deployment amidst necessary partnerships with government programs and industry players. K-Net’s social enterprise has rapidly grown since 1997, when its core constituents fought for basic telephone service and internet access in Northern Ontario. In the space of less than a decade, K-Net communities have gone from a situation in which it was common for there to be but a single public payphone in a settlement, to a point where over thirty now have broadband internet services to households. Technologies now under K-Net control include a C-Band satellite transponder, IP videoconferencing and telephony, web and email server space, and a variety of terrestrial and wireless links that effectively connect small, scattered First Nations communities to each other and the wider world. K-Net’s governance model encourages member communities to own and control community local loops and internet services under the authority of a local enterprise. Community ownership and control over local loops allows First Nations to collaborate with KO to adapt broadband applications, such as telemedicine and an internet high school, to local challenges and priorities. K-Net’s aggregation of demand from disparate users, within and across member communities, creates economies of scale for the network’s social enterprise, and allows a dynamic reallocation of bandwidth to meet social priorities. Based on four years of research with K-Net stakeholders under the Canadian Research Alliance for Community Innovation and Networking (CRACIN), my thesis documents the evolution of K-Net’s governance model as a reflection of its social enterprise. Drawing from Community Informatics and the Ecology of Games, I trace K-Net’s history and organization to assess how KO, its partners, and K-Net’s constituents, cooperated to make social enterprise viable for member First Nations.

La Fédération des scouts catholiques de la province de Québec fut fondée en 1935. Elle possédait un objectif exigeant : former des hommes, des chrétiens et des citoyens. Plus encore, elle se proposait de former des chefs aptes à influencer la société canadienne-française. Bien que chapeauté par l’Église catholique, le mouvement scout laissait aux laïcs une place prépondérante. Le scoutmestre (SM) et le chef de patrouille (CP) étaient les deux principaux chefs laïcs de la troupe scoute. Ils étaient respectivement en charge de la troupe (24 à 32 jeunes) et de la patrouille (6 à 8 jeunes). Le CP était lui-même un jeune scout. Par eux transitaient les idéaux et les systèmes de représentation inculqués aux jeunes. Ils devaient être formés adéquatement pour leur charge. Plus que de simples compétences de meneur, leur formation visait à leur transmettre un véritable rapport au monde : l’idéal du chef scout. Ce mémoire examine la méthode scoute prônée par la Fédération, tout en la nuançant avec le vécu de chefs et de jeunes scouts dans quatre troupes outremontaises. L’effet de la Révolution tranquille sur la représentation traditionnelle du chef scoute sera aussi abordé. / The Quebec Federation of catholic scouts was founded in 1935. Its goals were demanding: it proposed to train men, Christians and citizens. Moreover, it intended to train leaders who could influence the French-Canadian society. Although headed by the Catholic Church, the Francophone Quebec scout movement was in fact dominated and directed by laymen. The Scoutmaster (SM) and the Patrol Leader (PL) were the two main lay leaders of the scout troop. They were respectively in charge of the troop (24-32 youths) and the patrol (6-8 youths). The PL was a young scout himself. The ideals and system representations conveyed to youths were transmitted through the SM and PL. They needed to be trained appropriately to respect their commitment. Beyond the regular competencies of a leader, their training proposed to transmit nothing less than an authentic dealing with the world: the ideal of Scoutmaster. Taking the scout method recommended by the Federation as a formal background, this dissertation analyses its true life actualization by Scoutmasters and Patrol Leaders of four Outremont troops. The impact of the Quiet Revolution on the traditional representation of the boyscout leader is also examined.

Cette thèse consiste en une étude comparative du métier d’intendant au Canada et dans les généralités de Bretagne et de Tours dans la première moitié du 18e siècle (1700-1750). Elle s’appuie sur l’intendant pour s’interroger sur l’existence de spécificités dans l’exercice du pouvoir en contexte colonial par rapport au contexte métropolitain. Considéré par la plupart des historiens de la France d’Ancien Régime comme le personnage clé de l’évolution politique qui aurait fait passer la monarchie de sa phase judiciaire jusqu’à sa phase dite « administrative », l’intendant de justice, police et finance ou commissaire départi est au coeur des débats sur l’absolutisme et son rôle de première ligne dans l’oeuvre de centralisation monarchique en fait le sujet idéal pour observer la portée réelle de ce régime sur le terrain. L’examen du fonctionnement de l’intendance est un préalable obligé pour qui veut comprendre les rapports entre administrateurs et administrés et mieux cerner la capacité de régulation de l’État. Dans le cadre des attributions définies par sa commission, quelles sont les tâches qui l’occupent concrètement ? Cette thèse s’intéresse à l’intendant du point de vue de sa pratique, en s’appuyant sur la description interne des sources produites par l’intendant pour décortiquer ses mécanismes d’intervention. Deux types de documents sont analysés successivement, soit la correspondance, incluant les pièces jointes et les documents de travail, et les actes de portée réglementaire, incluant les ordonnances et les arrêts du Conseil d’État. Chemin faisant, nous avons fait la rencontre des individus et groupes qui sollicitent l’intervention de l’intendant, levant le voile sur les rapports de pouvoir et les interactions qui le lient à ses supérieurs, aux justiciables et aux institutions locales. L’exercice permet de poser en des termes nouveaux l’action de ce personnage dont on connaissait les attributions et principales décisions, mais beaucoup moins leur logique sous-jacente. / This thesis consists in a comparative study of the intendant’s métier in Canada and in the généralités of Bretagne and Tours in the first part of the eighteenth century (1700-1750). The thesis relies on the intendant to consider the existence of specificities in the exercise of power in the colonial context by comparison with the metropolitan context. Considered by most of the historians of France Ancien Regime as the key person of the political evolution to push through the monarchy from its judicial phase to its « administrative » phase, the intendant of justice, police and finance or commissaire départi is in the core of the debates on absolutism and his front line role in working to centralize the monarchy makes him the ideal subject to observe the real impact of this Regime. The examination of the functioning of the intendancy is an absolute prerequisite to understand the relation between administrators and administered and identifies the State will to control. As part of the defined attributions by his commission, what are the tasks that occupy him concretely? This thesis is about the intendant from the point of view of his pratique, relying on the description of the material produced by the intendant to examine his mechanisms of interventions. Two types of documents are successively analysed, namely the correspondence including the appendix and the working documents, and judgments, including the ordinances and the arrêt du Conseil d’Etat. In this process, we met individuals and groups who require the intervention of the intendant, lifting the veil on the power relationship that ties him to his superiors, to the claimants awaiting justice and to local institutions. This exercise allows to set in new terms the action of this personage on which we knew the attributions and main decisions but much less the underlying logic.