Thesis (M.A.)--Memorial University of Newfoundland, 2002. / Bibliography: leaves 239-252.

Since the early sixties, social and political change in Quebec has fundamentally altered the relationships between the majority French and minority English-speaking populations. As francophones have laid claim to the decision-making spheres of power, anglophones have experienced losses to their community through out-migration and the loss of social power. This study reveals various responses within the church, incorporating concepts of community and 'place' as symbols in identity formation and cultural affirmation. Levels of financial commitment for individual parishes and mission outreach, numbers of Easter communicants and response to liturgical change all show distinctive patterns. The research also points to important implications for the church in relation to its aging population, the role of women, and the significance of family histories.

This thesis examines the current relationship between Aboriginal and EuroCanadian Anglicans in the Northwest Territories and the Yukon as they seek to move beyond past hurts into a more positive future. After three field trips to Canada's North, visiting seven communities and interviewing seventy-nine individuals, complemented by archival research, I realized the dominant narrative based on a colonialism process linking residential schools, Christian Churches and federal government in a concerted effort to deliberately destroy Aboriginal peoples, cultures, and nations was not adequate to explain what happened in the North or the relationship that exists today. Two other narratives finally emerged from my research. The dominant narrative on its own represents a simplistic, one-dimensional caricature of Northern history and relationships. The second narrative reveals a more complex and nuanced history of relationships in Canada's North with missionaries and residential school officials sometimes operating out of their ethnocentric and colonialistic worldview to assimilate Aboriginal peoples to the dominant society and sometimes acting to preserve Aboriginal ways, including Aboriginal languages and cultures, and sometimes protesting and challenging colonialist policies geared to destroying Aboriginal self-sufficiency and seizing Aboriginal lands. The third narrative is more subtle but also reflects the most devastating process. It builds on what has already been acknowledged by so many: loss of culture. Instead of seeing culture as only tangible components and traditional ways of living, however, the third narrative focuses on a more deep-seated understanding of culture as the process informing how one organizes and understands the world in which one lives. Even when physical and sexual abuse did not occur, and even when traditional skills were affirmed, the cultural collisions that occurred in Anglican residential schools in Canada's North shattered children's understanding of reality itself. While the Anglican Church is moving beyond colonialism in many ways - affirming Aboriginal values and empowering Aboriginal people within the Anglican community, it nevertheless has yet to deal with the cultural divide that continues to be found in their congregations and continues to affect their relationship in Northern communities where Aboriginal and EuroCanadian people worship together yet remain separate.

Thesis (D. Min.)--Colgate Rochester Crozer Divinity School, 2003. / Abstract. Includes bibliographical references (leaves [97]-100, [15-16]).

Thesis (D. Min.)--Colgate Rochester Crozer Divinity School, 2003. / Abstract. Includes bibliographical references (leaves [97]-100, [15-16]).

This thesis examines the current relationship between Aboriginal and EuroCanadian Anglicans in the Northwest Territories and the Yukon as they seek to move beyond past hurts into a more positive future. After three field trips to Canada's North, visiting seven communities and interviewing seventy-nine individuals, complemented by archival research, I realized the dominant narrative based on a colonialism process linking residential schools, Christian Churches and federal government in a concerted effort to deliberately destroy Aboriginal peoples, cultures, and nations was not adequate to explain what happened in the North or the relationship that exists today. Two other narratives finally emerged from my research. The dominant narrative on its own represents a simplistic, one-dimensional caricature of Northern history and relationships. The second narrative reveals a more complex and nuanced history of relationships in Canada's North with missionaries and residential school officials sometimes operating out of their ethnocentric and colonialistic worldview to assimilate Aboriginal peoples to the dominant society and sometimes acting to preserve Aboriginal ways, including Aboriginal languages and cultures, and sometimes protesting and challenging colonialist policies geared to destroying Aboriginal self-sufficiency and seizing Aboriginal lands. The third narrative is more subtle but also reflects the most devastating process. It builds on what has already been acknowledged by so many: loss of culture. Instead of seeing culture as only tangible components and traditional ways of living, however, the third narrative focuses on a more deep-seated understanding of culture as the process informing how one organizes and understands the world in which one lives. Even when physical and sexual abuse did not occur, and even when traditional skills were affirmed, the cultural collisions that occurred in Anglican residential schools in Canada's North shattered children's understanding of reality itself. While the Anglican Church is moving beyond colonialism in many ways - affirming Aboriginal values and empowering Aboriginal people within the Anglican community, it nevertheless has yet to deal with the cultural divide that continues to be found in their congregations and continues to affect their relationship in Northern communities where Aboriginal and EuroCanadian people worship together yet remain separate.

No description available.

<p>This thesis explores the ethnohistory of Church- and State-mediated tuberculosis treatment for Inuit of the Cumberland Sound region from 1930 to 1972. Pangnirtung’s St. Luke’s Mission Hospital sits at the centre of this discussion and at the nexus of archival evidence and regional Inuit knowledge about tuberculosis. Triangulating information gained from fieldwork, archives, and a community-based photograph naming project, this study brings together the perspectives of Inuit hospital workers, nurses, doctors, and patients, as well as of Government and Anglican-Church officials, during the tuberculosis era in the Cumberland Sound.</p> <p>The study arose from conversations with Inuit in Pangnirtung, who wondered why they were sent to southern sanatoria in the 1950s for tuberculosis treatment, when the local hospital had been providing treatment for decades. Canadian Government policy changes, beginning in the 1940s, changed the way healthcare was delivered in the region. The Pangnirtung Photograph Naming Project linked photos of Inuit patients sent to the Hamilton Mountain Sanatorium to day-book records of St. Luke’s, and culminated in an emotional ceremony in 2009, during which copies of the photographs were returned to survivors or relatives.</p> <p>Information in hospital day books was used to map the yearly distribution of tubercular Inuit in traditional camps, which were progressively abandoned as Inuit in-migrated to Pangnirtung, in response to increased Government incursions and concerns about Arctic sovereignty. Contrary to the pattern for Canadian Arctic Inuit, more tubercular Inuit were treated locally at St. Luke’s than were sent away for treatment to southern hospitals on board the Government-commissioned medical-patrol ship, <em>CGS CD Howe</em>.</p> <p>This thesis underlines the importance of linking archival sources to local Inuit knowledge, in a collaborative, community-based research environment. It also speaks to current concerns about the re-emergence of tuberculosis and the importance of developing culturally-appropriate community initiatives to manage infectious diseases in Nunavut.</p> / Doctor of Philosophy (PhD)

No description available.

The report entitled Canadian Archives (1980) speaks of a future Canadian archival "system" in which archives of government, business, and institutions are to be bound together through networking. Although churches are to be a part of this system, the Report does not specify their role. Yet the professional world of both archivists and historians in Canada, the United States, and Britain, has been divided over the question of custody of religious archives. Whether the churches themselves are expected to care for their own archives or whether public archives are expected to take up systematic and regular acquisition of religious archives will seriously affect the role of churches in the future development of the Canadian archival system. This thesis then addresses the question of how best to go about preserving religious archives by studying in detail the record keeping attitudes and practices of the Anglican, Baptist, and United Churches in British Columbia. Through a survey of church government and archival programmes, we delve into the nature of the relationships between creator and record. As well as examining the record keeping practices of the three churches, the survey touches upon the policies of secular, public archives in British Columbia towards church archives. The thesis then analyzes the backgrounds of the churches in Europe and in early British Columbia in order to determine why discernible differences exist in the record keeping of the three denominations. In conclusion, the thesis notes that the attitudes and practices of churches with regards to their records are affected by their theology and organization. On the one hand, such fundamental determinants, it is argued, are not easily overcome by public archives which set out to collect religious archives. On the other, those churches which have mounted archival programmes demonstrate a networking capability that so far exceeds that of the secular archival world. In any case, church archives appear destined to play a vital role in any future systematization of Canadian archives. / Arts, Faculty of / Library, Archival and Information Studies (SLAIS), School of / Graduate