Landscape genetics is a rapidly growing field of study that compares patterns of gene flow among populations with habitat heterogeneity across a landscape to infer the interaction between dispersal of individuals and their physical environment. Empirical data generated from a landscape genetics study can inform conservation and management strategies, making the field increasing popular. However, concerns have arisen in the literature that the field is expanding faster than the analytic framework that supports it. Multiple methods for generating estimates of the association among habitat types and dispersal (i.e., least-cost paths and resistance surfaces) have been proposed, and there is a debate as to which statistical methods are best for examining the genetic structure on a landscape. We use an integrated empirical- and expert-opinion-based strategy to generate a landscape resistance surface for the California tiger salamander, Ambystoma californiense, which is a species of conservation concern. We utilize several alternative analysis methods (e.g., CCA, MRDM, ResistanceGA, GESTE, and partial Mantel tests) to look for agreement among methods describing the relationship of landscape features and genetic variation. Our analysis revealed variation among methods for describing genetic structure in this A. californiense metapopulation, but all methods indicated the presence of genetic structure, to some extent, across the landscape. This empirical data set provides both a perspective on habitat management for A. californiense and on the suitability of several novel analysis strategies for landscape genetics.

In his Treatise On the Preparation and Delivery of Sermons, the Southern Baptist preacher and educator of the latter nineteenth century, John A. Broadus, acknowledged the influence of classical and contemporary theorists upon his work. Among those named, particularly with regard to notions of argument, was Richard Whately, the Anglican Archbishop and rhetorical theorist of the early nineteenth century. The research task involved in this thesis was to determine whether and to what extent Whately's theory of argument was employed in Broadus's homiletic theory and practice. The writer gathered his data using methods of documentary research. Most of the sources were available at local libraries. Others, however, were obtained from the Universities of Kansas, Iowa, and Michigan. Materials by and concerning Broadus were obtained from various Baptist historical agencies.

This thesis examines the treatment of the theme of suffering by three modern authors: Feodor Dostoevsky, Albert Camus, and Milan Kundera. The analysis proceeds through the identification and examination of three primary concepts which I will argue are at the heart of their work, and which provide the conceptual foundations for their depictions of suffering: the wretched, the absurd, and the banal. These concepts will be used as an avenue through which to explore and articulate their treatment of suffering. It will be argued further that the work of these three authors forms a conceptual series, in that each contributes in an important way to the evolution of a modern secular way of thinking about suffering by producing portraits of suffering informed by concepts appropriate to specific moments in the modern era. The sense of wretchedness which emerges from Dostoevsky’s work is inextricably linked with the late nineteenth-century crisis-of-faith. The concept of the absurd ties Camus to the early-twentieth-century existentialist tradition, while the sense of banality in Kundera’s novels locates him in an era which has witnessed both the horrors of World War Two and the decline in the humanist tradition. The factor that unites them and gives order to their differences, however, is a common concern with questions of meaning. The loss of meaning in the modern era, and in particular the loss of meaning in relation to suffering, is a thread which develops progressively throughout the series. It is, as will be argued at the outset, what binds these three disparate authors together and what gives their work and their treatment of suffering a particular modern character. / Doctor of Philosophy (PhD)

<p>In 1942, Algerian writer Albert Camus published a philosophical essay called The Myth of Sisyphus along with a fictional counterpart, The Stranger, wherein he presumed the human condition to be an absurd one. This, Camus claimed, was the result of the absence of a god, and consequently of any meaning beyond life itself. Without a god, without an entity greater than man, man has no higher purpose than himself and he himself is inevitably transient. As such, man, so long as he lives, is cursed with the inability to create or partake in anything lasting. The absurd is life without a tomorrow, a life of futility. As one of the main precursors of this view of life and of the human experience, Camus mentioned Herman Melville and Captain Ahab’s chase for the white whale - Moby Dick.</p><p>Now, as will be indicated in the following, the most common critical position holds that the white whale of Moby-Dick, Melville’s magnum opus, is to be interpreted as a symbol of God, and thus Ahab’s chase is tragic by virtue of its impossibility for success. As such, the tragedy is entailed by the futility vis-à-vis its impermanence. However, the ambiguity of Moby-Dick allows for the possibility of several alternative interpretations as to the role of the whale: for instance that of the devil, evil incarnate or merely a "dumb brute". As such, Ahab’s quest might as well be the pursuit of a creature which understands nothing of vengeance, thus rendering his objective equally, if not more fruitless, than the pursuit of a god.</p>

In 1942, Algerian writer Albert Camus published a philosophical essay called The Myth of Sisyphus along with a fictional counterpart, The Stranger, wherein he presumed the human condition to be an absurd one. This, Camus claimed, was the result of the absence of a god, and consequently of any meaning beyond life itself. Without a god, without an entity greater than man, man has no higher purpose than himself and he himself is inevitably transient. As such, man, so long as he lives, is cursed with the inability to create or partake in anything lasting. The absurd is life without a tomorrow, a life of futility. As one of the main precursors of this view of life and of the human experience, Camus mentioned Herman Melville and Captain Ahab’s chase for the white whale - Moby Dick. Now, as will be indicated in the following, the most common critical position holds that the white whale of Moby-Dick, Melville’s magnum opus, is to be interpreted as a symbol of God, and thus Ahab’s chase is tragic by virtue of its impossibility for success. As such, the tragedy is entailed by the futility vis-à-vis its impermanence. However, the ambiguity of Moby-Dick allows for the possibility of several alternative interpretations as to the role of the whale: for instance that of the devil, evil incarnate or merely a "dumb brute". As such, Ahab’s quest might as well be the pursuit of a creature which understands nothing of vengeance, thus rendering his objective equally, if not more fruitless, than the pursuit of a god.

Le Nord a souvent inspiré des artistes de différentes disciplines (par exemple, en littérature, notamment au Canada français). Au fil des années, dans le milieu franco-ontarien, nombreux sont les chansonniers, les poètes et les romanciers qui ont nourri leur plume de cet imaginaire. Toutefois, est-ce que le Nord, dans des œuvres poétiques écrites à partir des années 1980, aurait encore la place qu’il occupait en poésie durant les années 1970 en Ontario français? C’est la présence de cette thématique dans les chansons, les poèmes et les romans franco-ontariens, écrits depuis la période d’effervescence culturelle en Ontario français, qui a attiré notre attention. Nous avons remarqué, dans la production poétique de poètes du nord de l’Ontario, qui y ont vécu ou qui l’ont traversé, que l’espace septentrional alimentait l’imaginaire collectif de plusieurs créateurs. Dans le cadre de notre thèse de maîtrise, nous avons analysé le thème polymorphe du Nord dans deux recueils de poésie franco-ontarienne contemporaine, soit dans Décalage de Patrice Desbiens et dans L’espace éclaté de Pierre Albert. Pour ce faire, nous avons eu recours à la « critique thématique » telle que définie par Gaston Bachelard et Jean-Pierre Richard, ainsi qu’à une grille d’analyse inspirée, entre autres, des recherches du chercheur, professeur et spécialiste du Nord, Daniel Chartier, du géographe du Nord canadien, Louis- Edmond Hamelin, et des spécialistes de la littérature franco-ontarienne, Fernand Dorais, François Paré et Johanne Melançon.

A lack of reliable knowledge regarding the problems facing Indian and Metis people has hindered the development of intelligent programs and policies to facilitate their healthy integration into the larger Canadian society. Two large scale studies (Hawthorn, Belshaw, & Jamieson, 1958; Lagassé, 1959) have attempted to alleviate this problem by collecting extensive data on such aspects of Indian and Metis life as the community and family, resources, employment, education, relations with the law, social welfare needs, liquor and administration.<p> These broad studies dealt only indirectly with Indian and Metis philosophies, personalities and modes of thought, areas in which a comprehensive understanding will have to be achieved to thoroughly comprehend the nature of the problems facing people of Indian ancestry. The Hawthorn study stressed that other research which might follow should include topics such as those which lie within the vast area of psychology.

Fire is a natural ecological process in the boreal forest, but also a threat to human lives, properties and other values at risk. The challenge is to find a way to manage fire where both the positive and negative aspects of fire are effectively balanced. This is especially important since more frequent and intense wildfires are predicted in the future due to climate change. There is also a need for increased cooperation across jurisdictions to improve the efficiency and effectiveness of Canadian fire management. To address the current and future challenges of fire management, this thesis argues that an effective and adaptive governance approach is needed.<p> The purpose of the study was to develop principles, criteria and indicators of adaptive governance and to apply this framework to fire management planning in Prince Albert National Park (PANP), Saskatchewan. Because of the need to include other agencies with fire responsibilities, the study also focused on the interagency cooperation with Saskatchewan Environment (SE), the provincial ministry responsible for wildfires.<p> Principles, criteria and indicators of adaptive governance were identified based on literature on good governance, adaptive management, adaptive governance, and wildfire specific literature. A qualitative research approach was then used to collect data mainly through semi-structured interviews with representatives from Parks Canada (both from PANP and at the national level) and SE, and document analysis of fire plans and strategies.<p> This study shows that many aspects of adaptive governance have already been implemented in PANP, so that principles and criteria of inclusiveness, legitimacy, foresight, leadership, and many aspects of performance-oriented and adaptiveness have been at least partially met. Yet, there is a need to improve information-sharing and communication, especially across jurisdictions. In terms of the interagency cooperation between PANP and SE, having different mandates is the biggest challenge, but it does not prevent cooperation. Throughout the years both agencies have worked out ways to deal with differences in their mandate and fire management strategies. Having a dialogue to try to understand each other�s mandate and respect each other has been and continues to be a key factor in the cooperation. Finally, maintaining and retaining social capital may be crucial to future success in fire management planning, both from an intra- and from an interagency perspective.

Dans une perspective de l'histoire intellectuelle, notre étude traite, par une approche comparative, de l'engagement des écrivains Albert Camus (1913-1960) et George Orwell (1903-1950). Notre recherche vise à mettre l'accent sur la notion de responsabilité dans l'engagement des deux auteurs. Cette dimension, qui est perceptible dans tous les combats dont George Orwell et Albert Camus ont pris part dans la première moitié du 20e siècle, est perçue par nous comme une caractéristique qui ne fut pas partagée par beaucoup d'intellectuels en Europe à la même époque. En situant le parcours des deux auteurs dans le contexte historique de la période européenne s'étalant de l'entre-deux-guerre au début de la guerre froide, nous démontrerons que la pensée et le parcours engagé de Camus et d'Orwell comportent de nombreuses similitudes. Par l'analyse de leurs écrits, essais, articles de journaux et correspondances, qui s'avèrent des témoignages directs de la guerre civile espagnole, de la Deuxième Guerre mondiale ainsi que du début de la guerre froide, notre étude a pour objectif d'établir la concordance de leur engagement. Nous allons également vérifier que leur engagement était de nature socialiste et qu'il se distinguait de la majorité de ceux de leurs contemporains par son caractère antistaliniste. En procédant tout d'abord à l'analyse de leur influence ainsi que de leur expérience respective, nous allons examiner d'une façon théorique leur écrit ainsi que leur critique des idéologies radicales tels l'impérialisme, le fascisme, le nazisme et le stalinisme. Cette approche nous permettra de faire ressortir les valeurs pour lesquelles Camus et Orwell ont combattu tout au long de leur vie. Ces valeurs sont le combat pour la vérité, la lutte pour la sauvegarde de la liberté et la recherche d'une solution socialiste démocratique et non dogmatique. Bien que de nationalité et de culture différente (Camus étant Français et Orwell Britannique), le témoignage engagé et socialiste des deux auteurs est une courageuse démonstration de la survie d'une conscience indépendante et responsable au moment où l'Europe succombe à une « intoxication » idéologique sans précédent. ______________________________________________________________________________ MOTS-CLÉS DE L’AUTEUR : Deuxième Guerre mondiale, Engagement, Europe, Idéologie, Socialisme, Totalitarisme, 20e siècle.

L'économie participaliste, ou écopar, est un système économique proposé comme une alternative au capitalisme et au socialisme « réel ». La vie économique y est régie par des conseils de travailleurs et de travailleuses ainsi que des conseils de consommation autogérés et fédérés par l'entremise d'un processus de planification participative. Quelques propositions institutionnelles pour les fonctions non économiques de la société ont aussi été formulées pour complémenter le projet d'écopar, mais ces propositions sont au mieux encore incomplètes, quoiqu'il existe un squelette de plus en plus précis de système politique participaliste. Les formes de l'écopar, qui entendent actualiser les valeurs d'équité, d'autogestion, de solidarité et de diversité sans perte d'efficience économique, s'inspirent grandement de l'anarchisme social et du conseillisme. En analysant l'écopar sur la base de la pensée anarchiste, complémentée par le féminisme matérialiste, nous en arrivons à la conclusion qu'elle constitue une forme de socialisme collectiviste et libertaire apte à produire une société sans classes sociales et protégée contre la dérive autoritaire du socialisme « réel ». ______________________________________________________________________________ MOTS-CLÉS DE L’AUTEUR : écopar, économie participaliste, participalisme, Michael Albert, Robin Hahnel, anarchisme