Inaug.-Diss.--Leipzig. / "Quellen": p. [7]-13.

Thesis (M.A.)--University of Wisconsin--Madison, 1969. / eContent provider-neutral record in process. Description based on print version record. Includes bibliographical references.

No description available.

Thesis (M.A.)--Queen's University at Kingston, 2001. / Includes bibliographical references.

Thesis (Ph. D.)--York University, 2001. Graduate Programme in Political Science. / Typescript. Includes bibliographical references (leaves 550-592). Also available on the Internet. MODE OF ACCESS via web browser by entering the following URL: http://wwwlib.umi.com/cr/yorku/fullcit?pNQ66354.

Thesis (M.A.)--Miami University, Dept. of History, 2003. / Title from first page of PDF document. Document formatted into pages; contains ii, 77 p. Includes bibliographical references (p. 72-77).

Thesis (Ph. D.)--Catholic University of America, 1938. / Bibliography: p. 199-214.

No description available.

This dissertation proceeds from the Algonquins of Barriere Lake’s enactments of Indigenous law as a praxis of care against colonial systems that commoditize Anishnabe children and land. It emerges from a co-designed nation and community-specific ethnographic and archival study with the Algonquins of Barriere Lake to analyze the Youth Protection system, and a co-designed ethnographic and archival project with the Ottawa-based Sixties Scoop Network on healing, displacement, and reparations for the 60s Scoop. Through using the land, Barriere Lake maintain their sacred connections to animals, ancestors and water. This dissertation thinks care in three registers: as Anishnabe ‘physical, emotional and spiritual’ relations of care on land, as daily assertions of Indigenous legal praxis, and as critiques of settler political economy. In November 2015, members of the Algonquins of Barriere Lake rallied at the offices of the CISSSO, a Quebec Youth Protection agency in Maniwaki, Quebec that has placed 147 children from their 792-person First Nation into out of home care since 1990. Barriere Lake mothers held signs asserting “Our children are not commodities.” Throughout the fall of 2015, the community held a camp to protect their lands from exploratory drilling by the junior mining company Copper One; a sign declaring ‘This land is not for sale.’ As CISSSO (2019) secures nearly $2 million annually by taking Barriere Lake children from their kin settler industries extract over $100 million in resources from Barriere Lake’s territories. Canada’s genocidal church-run, state-mandated Residential Schools system was instituted as the nascent nation began to create its wealth and home from Native lands and resources. Between 1951-1991 (the Sixties Scoop), over 22 500 Indigenous children were removed from their kin into predominantly non-native homes (Brown v Canada 2017). In 2016, Canada’s national resources sector accounted for $216 billion; while in 2018 the child welfare system generated $2.5 billion and billions more in family stipends and allowances from a system in which over 52.5% of children are Indigenous (StatsCan 2016, 2018). The gendered fiscal and libidinal economies of Canadian colonialism incentivize the apprehension of Indigenous children and criminalize Indigenous caregivers, especially mothers (2016 CHRT 2). By examining how present systems reproduce the gendered violence of child-taking and abuse systematized in Residential Schools, this dissertation argues that Canada securitizes its economy of extraction from Indigenous lands through the mass abduction of Indigenous children into the child welfare system. Algonquin Anishnabeg jurisdiction is asserted as a praxis of care which, waged daily along with Sixties Scoop survivor struggles for justice, unwinds the fabric of a system of child-taking and land-theft.

ABSTRACT Although Cotton Mather, as the official chronicler of the 1692 Salem witch trials, is infamously associated with those events, and excerpts from his apologia on Salem, Wonders of the Invisible World, are widely anthologized today, no annotated critical edition of the entire work has appeared in print since the nineteenth century. This present edition of Wonders seeks to remedy this lacuna in modern scholarship. In Wonders, Mather applies both his views on witchcraft and on millennialism to events at Salem. This edition to Mather's Wonders presents this seventeenth-century text beside an integrated theory of the initial causes of the Salem witch panic. The juxtaposition of the probable natural causes of Salem's bewitchment with Mather's implausible explanations exposes the disingenuousness of his writing about Salem. My theory of what happened at Salem includes the probability that a group of conspirators led by the Rev. Samuel Parris deliberately orchestrated the "witchcraft" and that a plant, the thorn apple, used in Algonquian initiation rites, caused the initial symptoms of bewitchment (39-189). Furthermore, key spectral evidence used at the Salem witch trials and recorded by Mather in Wonders appears to have been generated by intense nightmares, commonly thought at the time to be witch visitations, resulting from what is today termed sleep paralysis (215-310). This dissertation provides a detailed look at some of the testimony given in the Salem court records and in Wonders of the Invisible World as it relates to the interpretation in folklore of the phenomenology of nightmares associated with sleep paralysis. The third chapter of this dissertation focuses extensively on Mather's text as a disingenuous response to the Salem witch trials (320-456). The final section of chapter three posits a "Scythian" or Eurasian connection between Swedish and Salem witchcraft. Similarities in shamanic practices among respective indigenous populations of Lapland, Eurasia, Asia, and New England, caused the devil's involvement in both the visible and invisible worlds to appear more than theoretical to writers like Jose Acosta, Johannes Scheffer, Nicholas Fuller, Joseph Mede, Anthony Horneck, and Cotton Mather, inducing Mather to include a lengthy abstract of the Swedish account in Wonders (404-449).