In Chelsea Quebec, four cemeteries date from the early decades of its settlement in the 1820s. Three are burial sites for Protestants and one is a Roman Catholic cemetery. These exemplify different kinds of burial sites which developed in frontier settlements: the family plot, a private burial area, a communal burial area and a church-organized site. As institutions, the cemeteries in Chelsea appear to be models or types common to stages of pioneer settlement. In this rural municipality located within a twenty-minute drive from the cities of Ottawa and Hull, the slower rate of community growth and actions to preserve two of its cemeteries as historic sites have presented an opportunity to assess their present status and to research their history. Starting with the cemeteries and their monuments as a primary source, and referring to land grants, church and municipal records, census, newspaper and local people, a rich resource of information has helped to flesh out the story of these grave sites and those buried there. (Abstract shortened by UMI.)

The purpose of this study is to examine the aesthetics of solo bagpipe music at the Glengarry Highland Games in Maxville, Ontario, in order to understand how people perceive and receive their world. My ethnography of aesthetics of solo bagpipe music has involved a selected group of musicians that has participated in the piobaireachd and ceol beag contests at these games. Piobaireachd is the classical tradition of the Great Highland bagpipe, and ceol beag is the "light" music which consists of dance songs or marches. The first chapter explores the "arrangements" of power in this community. By "arrangements" of power, I refer to the informal understandings between people about the hierarchies, prestige and power in bagpipe activities of their community. The second chapter examines the various traditions in the aesthetics of solo piping. I problematize the notion of "tradition" by examining it as a human construction that is continuously reinterpreted as it is passed down from generation to generation. The third chapter explores the local knowledge of some of the pipers taking part in the competitions. By "local knowledge", I mean the body of knowledge that is formed collectively, over time, and comes to represent the main ideas and expectations the pipers have about their music. Since Maxville, with the Glengarry Highland Games, is considered, according to the pipers, to be the "spiritual center" of piping, this choice of location has been ideal for understanding sound structures, behaviours, practices, and attitudes that are inherent in this cultural activity.

L'objectif de cette these est d'analyser les facteurs culturels qui favorisent la "refondation" des instituts autochtones enracines dans la vie chretienne et sociale en Afrique. Cette etude cherche a analyser ce que d'une part la culture africaine peut apporter aux instituts autochtones, et d'autre part ce que ceux-ci, bien enracines, peuvent apporter, par leur prophetisme, a la vie de leur milieu geographique et culturel. N'est retenu comme champ d'etude uniquement celui des instituts autochtones feminins, dans une approche de la theologie missionnaire. La premiere hypothese de travail est la suivante: "A l'interieur meme des instituts autochtones, il y a eu une rencontre precaire entre l'Evangile et la culture africaine". La deuxieme hypothese s'enonce ainsi: "Les instituts autochtones disposent de ressources culturelles africaines pour se "refonder", c'est-a-dire pour se construire une identite et entreprendre l'enracinement indispensable dans leur milieu culturel". Le premier chapitre decrit une vue d'ensemble du conteste historique et ecclesial qui a vu nai tre les instituts autochtones durant l'epoque missionnaire et post-missionnaire. Sa premiere section examine l'evolution historique de l'implantation de l'Eglise missionnaire et aussi l'option de base avec les orientations theologiques qui guiderent son action. A l'heure de bilan, l'Eglise missionnaire constata que les indigenes avaient ete massivement convertis, mais qu'il y avait eu un "manque de penetration du catholicisme en Afrique"; leurs "actes religieux etaient coupes de leur vie quotidienne". La deuxieme section de ce chapitre examine la tache indispensable d'enracinement du message evangelique qui incombait a l'Eglise post-missionnaire. Aussi, le chapitre deuxieme s'est penche sur les conditions contextuelles de toute "refondationn" evangelique: d'abord la mise a jour de quelques valeurs culturelles fondamentales qui peuvent permettre l'enracinement des instituts autochtones feminins, ensuite la reference au point de vue de l'episcopat du Zaire au sujet de l'inculturation des instituts autochtones. Le troisieme chapitre analyse les conditions qui prevalurent lors de la fondation des instituts autochtones durant l'Eglise missionnaire et post-missionnaire. Il s'est revele entre autres que la longue tutelle a laquelle furent soumis ces instituts leur fut prejudiciable et que l'esprit de la formation et de la direction initiales semble davantage avoir ete axe sur la christianisation du milieu au detriment de la vie religieuse elle-meme. Le quatrieme chapitre enquete sur l'etat actuel de cette rencontre. De l'analyse de quelques constitutions des instituts autochtones d'avant Vatican II et celles de l'aggiornamento, les conclusions suivantes s'imposerent. Le chapitre cinquieme s'applique a cerner la theologie qui justifie la fondation d'un institut religieux: la suite du Christ. Avec les elements degages au cours des analyses qui precedent, le dernier chapitre propose un modele d'enracinement contextuel des instituts autochtones. Ce modele a ete appele "refondation" evangelique des instituts autochtones, parce qu'il retient fondamentalement les premieres fondations et les complete par d'autres specialement adaptees pour la consolidation de l'edifice. Le modele propose a releve des elements culturels qui peuvent servir de principales assises pour l'enracinement des composantes evangeliques de la profession religieuse: la chastete, la pauvrete et l'obeissance consacrees ainsi que la vie en communaute. Apres analyse, il s'est avere que la "refondation" des instituts autochtones doit reposer sur l'enracinement culturel de ces composantes de la vie consacree, afin de pouvoir remplir leur role prophetique en fonction de leur contexte culturel. (Abstract shortened by UMI.)

Pastoral nomadism as a way of life is no longer as prevalent as it once was, but it is still an important phenomenon in the Middle East. In the last few decades, the rate of sedentarization among nomads has increased as a result of technological progress in agriculture and pastoralism, as well as political, social, ecological, and economic factors. This study focuses on the Qashqa'i nomads of Iran and their migration as an example for the Middle East. It deals with both nomadic and sedentary Qashqa'i people and examines the causes and consequences of their migration. Push-pull theory, is used as an analytical framework for the research. As a part of the methodology, logit models are employed in statistical analysis. A survey questionnaire was administered in order to develop a comprehensive picture of nomadic people at the places of origin and destination. The research attempts to generate several 'general profiles' of nomads depending upon their location--either at the place of origin or at the place of destination. These profiles can be used to increase understanding of the causes and consequences of Qashqa'i migration, as well as the processes of cultural change which occur when nomadic people 'settle' in urban areas. For the Qashqa'i the major economic, social, and environmental push factors are poverty, lack of educational institutions, and hardship of climate. The main pull factors are centred around their desire to improve educational, job, and accessibility criteria. The research also revealed that Qashqa'i culture is slowly adapting to urban ways. An examination of public migration policy shows that a more systematic approach is needed to questions of inter- and intra-regional development and migration issues.

Si les nombreuses etudes sur l'histoire des Metis ont souligne que la disparition de la traite des peaux de bisons et les evenements de 1870 a la Riviere-Rouge avaient bouscule l'organisation de la societe, aucune ne pose la question de savoir de quelle maniere les femmes ont ete touchees par ces bouleversements, conment elles se sont adaptees a la nouvelle situation, et si elles ont trouve de nouvelles formes de legitimation de leurs roles. En ce qui a trait au cadre de vie quotidien des femmes metisses de souche francophone, on s'apercoit qu'il a enormemenent change au cours des annees 1850-1900. Dans les annees 1850 jusqu'a la disparition du bison, la nature offrait une plethore de produits necessaires a la survie. Les Metis dependaient de cette natue pour la fabrication de leurs moyens de transport, la construction de leurs maisons et pour la confection des vetements. L'arrivee de nouveaux habitants dans les annees 1870 et 1880 suscita l'importation de nouvelles technologies. Les maisons se moderniserent peu a peu et l'ameublement se diversifia. Les femmes furent particulierement touchees par ces changements puisqu'ils ne concernerent pas seulement la structure des maisons, mais aussi l'ameublement. Elles durent apprendre a cuisiner sur un fourneau plutot que dans une cheminee et la confection des vetements fut facilitee par l'introduction de la machine a coudre dans certains foyers. Certaines coutumes disparaissent pour laisser place a des pratiques culturelles qui rapprochent les experiences quoddiennes des Metisses a celles des autres femmes, comme dans le domaine de la sante. Jusqu'a l'invasion de maladies contagieuses vehiculees par les nouveaux arrivants, les Metisses jouaient un role fondamental dans les communautes car elles s'occupaient de la sante des familles en faisant appel a un savoir medical herite de leurs ancetres autochtones. A partir des annees 1870, la confiance face aux remedes naturels diminue constamment car les femmes ne connaissent pas de cures pour assurer d'eventuelles guerisons contre la diphterie, la fievre typhoide ou la tuberculose. La gravite des maladies, l'influence du clerge et des Canadiens-francais les poussent, elles et leurs enfants, a venir se faire soigner a l'hopital. L'etude des registres des hopitaux de Saint-Boniface et de Saint-Roch revele que les femmes etaient plus nombreuses que les hommes a venir se faire soigner dans les institutions des Soeurs Grises. Mais l'element revelateur de notre etude de ces registres, est que des les annees 1870, la tuberculose prime sur les autres maladies. Cette tendance, qui ne fera que s'accentuer avec les annees, souligne deja l'emergence d'un probleme specifique aux conditions de vie des nations autochtones et metisses du Canada. En ce qui a trait au statut economique des femmes, il s'est peu a peu deteriore au cours de la periode etudiee. Dans les annees 1850, les preoccupations feminines depassaient les limites du foyer car elles etaient essentielles au depecage et au decoupage de la viande de bison et a la preparation du pemmican. Leurs activites etaient centrales a la bonne marche de l'entreprise et leur expertise grandement appreciee, car sans elles, la traite des peaux de bisons n'aurait pas existee. Apres la disparition de cet animal, les activites des Metisses se sont concentrees principalement autour de la maison. Comme le montre notre etude, le role economique des femmes n'en reste pas moins indispensable. (Abstract shortened by UMI.)

This thesis is about Metis music and the Metis people. Its purpose is to examine the intimate connections between the two and how music constitutes an inherent component of Metis identity(ies). The premise of this study is that Metis identity is fluid and flexible and that Metis musical traditions do not merely reflect these characteristics but are instrumental in its construction. In the same vein, I am arguing that multiple Metis identities have emerged from several specific factors, including individuality, regionalism, socio-economic conditions, historical events, political manipulations, various metissages, and spiritual beliefs and values. The goal of this study is to acknowledge the multiple Metis identities which are experienced and articulated among Metis through the examination of their musical practices. This study is based on an in-depth ethnography of the musical practices of the Metis community in Mattawa, Ontario. This community provides a case-in-point from which Metis identity can be studied. It features a wide and diverse range of musical practices typical of the Metis communities in Ontario, and it enacts the internal divisions which have undermined its official representation at the local as well as the regional and national levels.

The social production and reproduction of traditional forms of masculinity has been associated with various sports including football. The purpose of this case study was to examine language as one particular feature of an all-male football environment. More specifically, the study focused on the narratives accompanying interactions on the football field, in the locker room, and at team social gatherings for one Canadian interuniversity football team, and examined the function of these narratives as well as their interpretation by the players. A triangulated methodology was used and information pertaining to the narratives was gathered through: (a) a content analysis of official documents including guidelines regarding the behavior and language of interuniversity football players; (b) a participant observation of the players' interactions and narratives; and (c) in-depth interviews with a sample of the players. Results of the study indicate that racist narratives are very rare, but that sexist, homophobic, violent and macho narratives are prevalent within this football subculture, as well as narratives related to pain and injury. The main functions or reasons identified for those narratives were: (a) conformity or peer pressure, (b) insecurity, (c) need to demonstrate superiority over teammates, opponents, and selected social groups, (d) male bonding and need to have a common language, (e) need to uphold the stereotypical tough "masculine" football image, and (f) isolation associated with an all-male environment. (Abstract shortened by UMI.)

Abstract not available.

In this thesis I examine the rave experience in central Canada. More specifically, I investigate in detail the experience that rave's around the world have called connectedness. I begin by describing the historical antecedents to rave, which trace back much farther than most people believe. Moving through acid rock, disco, the Northern soul scene, New York garage, Chicago house, and Detroit techno, I then describe acid house---rave's immediate predecessor---and its technological quantum leaps, electronic and chemical. Discussing its roots on the island of Ibiza and in the popular culture capital of the world, "Madchester," I then trace acid house's explosion into what we now know as rave (despite the fact that the term was passe before the phenomenon had even hit North America). I then review the literature on rave culture, which falls into two broad categories: sociology and cultural studies. Finding most of these analyses lacking due to their underlying epistemological foundations and resultant methodological approaches, I illustrate how the most fruitful approach to studying rave, especially the rave experience, is an experiential one. After outlining the fundamental tenets and some methodological requirements of experiential anthropology, I describe the methods used in this research. In the following chapter, I provide a multi-sited narrative of the people and places I encountered during field research, with a particular focus on my own lived experience. I then illustrate how some aspects of rave in central Canada allow it to be characterized as a religious or spiritual experience for some participants. I go on to explore the central theme of that experience next---connectedness. Again using my own and my informants' experiences as illustrative, I outline the five key features of connectedness, in the process demonstrating its equivalence with Emile Durkheim's collective effervescence and Victor Turner's communitas. Finally, in the conclusion I pose the questions: What is the teleology of rave? and What is the future of rave? I answer these by returning to Durkheim and Turner, particularly the similar but seldom recognized processual and dialectical understanding of social life inherent in both of their anthropologies.

Chronicling five different social movements in Akwesasne's contemporary history, this study highlights the progression of changes and reforms associated with concepts and metaphors found in the Kaianerenkowa (Great Law of Peace). Using the theory of Segmentary-Factional-Political Systems this thesis examines how the Kaianerenkowa has been transformed from a lore espounding communal participatory democracy into a socio-political construction serving the needs of various (and sometimes opposing) Mohawk political groups in Akwesasne. In the conclusion we examine the contemporary significance of the Kaianerenkowa in Akwesasne and its possible future role in the community.