This project paper discusses the Cree mythology present in Tomson Highways <i>Kiss of the Fur Queen</i>. I contend that Highways conflation of the two mythological characters, Weesageechak and Weetigo, in the figure of the Fur Queen allows the dramatization of the interaction and confrontation between the aboriginal culture and colonizing culture. Through careful attention to imagistic references to the Cree Weetigo tradition, I contend that the Fur Queen is a complex metaphorical representation of the complicated reality faced by Highways characters. Through the Fur Queen, Weesageechak, the trickster, acts as a positive figure overseeing the success of her Aboriginal charges, while the cannibal Weetigo aspects of the Fur Queen represent the negative impacts and dangers faced by her charges within and from the colonizing Euro-Canadian culture.

This project paper discusses the Cree mythology present in Tomson Highways <i>Kiss of the Fur Queen</i>. I contend that Highways conflation of the two mythological characters, Weesageechak and Weetigo, in the figure of the Fur Queen allows the dramatization of the interaction and confrontation between the aboriginal culture and colonizing culture. Through careful attention to imagistic references to the Cree Weetigo tradition, I contend that the Fur Queen is a complex metaphorical representation of the complicated reality faced by Highways characters. Through the Fur Queen, Weesageechak, the trickster, acts as a positive figure overseeing the success of her Aboriginal charges, while the cannibal Weetigo aspects of the Fur Queen represent the negative impacts and dangers faced by her charges within and from the colonizing Euro-Canadian culture.

The devastation wrought by the HIV/AIDS epidemic in Aboriginal communities is both physical and metaphorical, as the stigmas associated with the virus mediate the way it is both understood and experienced. This thesis examines the role of HIV in Canadian Aboriginal literature, with an eye to the specific ways that these narratives about HIV relate back to real-world understandings of the epidemic. The works of Tomson Highway, Jordan Wheeler, Beth Brandt, and Gregory Scofield demonstrate how HIV/AIDS is frequently tied to colonial histories and personal experiences of disconnect, alienation, and abuse. HIV operates at the boundaries of these texts, drawing connections between otherwise disparate narratives, highlighting stigmas within communities, and focussing on differently marginalized communities of Aboriginal people in Canada. These authors draw from traditional understandings of storytelling, using narrative to incite important discussions about HIV/AIDS, and to work towards greater acceptance and inclusion of HIV-positive people in Aboriginal communities.

The repatriation of Aboriginal human remains is still a debated issue in some forums. However, among many Canadian museums and other institutions, repatriation of ancestral remains is no longer a debate. It has become part of an obligation institutions have to ‘decolonize’ their collections. While the question concerning whether repatriation is ‘the right thing to do’ has been recognized in most North American museums, trying to decide the best method to return the remains is still undecided. In examining how perceptions of human remains have changed in the Anglo-European, Haida and Ojibway cultures, an explanation of the importance of repatriation emerges. This thesis analyses how changes in perception have impacted the acceptance of repatriation among museums and other institutions and produced a discourse concerned with returning all Aboriginal remains back to Native communities. By analysing the experiences and opinions of 14 stakeholders in repatriation (collected during in-person and telephone conversations as well as open-ended questionnaires) I was able to garner a general opinion on the status of repatriation in Canada. It was found that the current method Canadian institutions employ to repatriate Aboriginal human remains adequately addresses the issue. Flaws are found in all methods of repatriation; however, presently, negotiations based on mediation and not litigation produce more valuable consultation relationships, more cooperation between institutions and Native groups, and a more beneficial repatriation experience.

Early in 2001 the federal government launched the First Nations Governance Initiative (FNGI), the centre piece of which was a bill to amend the Indian Act. This thesis utilizes the events and discussions that surrounded the preparation of the bill as a case study of contemporary Canadian Aboriginal politics and international debates on Indigenous rights. The approach taken is inspired by postcolonial studies and discourse analysis. The goal is to explain the current "dialogue of the deaf" between the federal government and First Nations leadership in terms of "discursive" divergences. The debates around the FNGI can be classified into two conflicting discourses. The first advanced by the Department of Indian Affairs, with a neo-liberal type of discourse, the discourse of good governance which emphasizes bureaucratic values of efficiency, transparency, and accountability. The second, advanced by a group of Aboriginal leaders and activists, is a discourse of self-determination, centred around inherent rights and the unconditional affirmation of Aboriginal sovereignty. The thesis provides an analysis that contributes to the understanding of current blockages in governance and policy reforms involving the federal and the Aboriginal governments.

Early in 2001 the federal government launched the First Nations Governance Initiative (FNGI), the centre piece of which was a bill to amend the Indian Act. This thesis utilizes the events and discussions that surrounded the preparation of the bill as a case study of contemporary Canadian Aboriginal politics and international debates on Indigenous rights. The approach taken is inspired by postcolonial studies and discourse analysis. The goal is to explain the current "dialogue of the deaf" between the federal government and First Nations leadership in terms of "discursive" divergences. The debates around the FNGI can be classified into two conflicting discourses. The first advanced by the Department of Indian Affairs, with a neo-liberal type of discourse, the discourse of good governance which emphasizes bureaucratic values of efficiency, transparency, and accountability. The second, advanced by a group of Aboriginal leaders and activists, is a discourse of self-determination, centred around inherent rights and the unconditional affirmation of Aboriginal sovereignty. The thesis provides an analysis that contributes to the understanding of current blockages in governance and policy reforms involving the federal and the Aboriginal governments.

The repatriation of Aboriginal human remains is still a debated issue in some forums. However, among many Canadian museums and other institutions, repatriation of ancestral remains is no longer a debate. It has become part of an obligation institutions have to ‘decolonize’ their collections. While the question concerning whether repatriation is ‘the right thing to do’ has been recognized in most North American museums, trying to decide the best method to return the remains is still undecided. In examining how perceptions of human remains have changed in the Anglo-European, Haida and Ojibway cultures, an explanation of the importance of repatriation emerges. This thesis analyses how changes in perception have impacted the acceptance of repatriation among museums and other institutions and produced a discourse concerned with returning all Aboriginal remains back to Native communities. By analysing the experiences and opinions of 14 stakeholders in repatriation (collected during in-person and telephone conversations as well as open-ended questionnaires) I was able to garner a general opinion on the status of repatriation in Canada. It was found that the current method Canadian institutions employ to repatriate Aboriginal human remains adequately addresses the issue. Flaws are found in all methods of repatriation; however, presently, negotiations based on mediation and not litigation produce more valuable consultation relationships, more cooperation between institutions and Native groups, and a more beneficial repatriation experience.

This dissertation argues that the Hudson’s Bay Company depot that was built at Norway House beginning in 1825 created economic opportunities that were sufficiently strong to draw Aboriginal people to the site in such numbers that, within a decade of its establishment, the post was the locus of a thriving community. This was in spite of the lack of any significant trade in furs, in spite of the absence of an existing Aboriginal community on which to expand and in spite of the very small number of Hudson’s Bay Company personnel assigned to the post on a permanent basis. Although economic factors were not the only reason for the development of Norway House as a community, these factors were almost certainly primus inter pares of the various influences in that development. This study also offers a new framework for the conception and construction of community based on documenting day-to-day activities that were themselves behavioural reflections of intentionality and choice. Interpretation of these behaviours is possible by combining a variety of approaches and methodologies, some qualitative and some quantitative. By closely counting and analyzing data in archival records that were collected by fur trade agents in the course of their normal duties, it is possible to measure the importance of various activities such as construction, fishing and hunting. With a clear understanding of what people were actually doing, it is possible to interpret their intentions in the absence of explicit documentary evidence.

This dissertation argues that the Hudson’s Bay Company depot that was built at Norway House beginning in 1825 created economic opportunities that were sufficiently strong to draw Aboriginal people to the site in such numbers that, within a decade of its establishment, the post was the locus of a thriving community. This was in spite of the lack of any significant trade in furs, in spite of the absence of an existing Aboriginal community on which to expand and in spite of the very small number of Hudson’s Bay Company personnel assigned to the post on a permanent basis. Although economic factors were not the only reason for the development of Norway House as a community, these factors were almost certainly primus inter pares of the various influences in that development. This study also offers a new framework for the conception and construction of community based on documenting day-to-day activities that were themselves behavioural reflections of intentionality and choice. Interpretation of these behaviours is possible by combining a variety of approaches and methodologies, some qualitative and some quantitative. By closely counting and analyzing data in archival records that were collected by fur trade agents in the course of their normal duties, it is possible to measure the importance of various activities such as construction, fishing and hunting. With a clear understanding of what people were actually doing, it is possible to interpret their intentions in the absence of explicit documentary evidence.

This dissertation argues that the Hudson’s Bay Company depot that was built at Norway House beginning in 1825 created economic opportunities that were sufficiently strong to draw Aboriginal people to the site in such numbers that, within a decade of its establishment, the post was the locus of a thriving community. This was in spite of the lack of any significant trade in furs, in spite of the absence of an existing Aboriginal community on which to expand and in spite of the very small number of Hudson’s Bay Company personnel assigned to the post on a permanent basis. Although economic factors were not the only reason for the development of Norway House as a community, these factors were almost certainly primus inter pares of the various influences in that development. This study also offers a new framework for the conception and construction of community based on documenting day-to-day activities that were themselves behavioural reflections of intentionality and choice. Interpretation of these behaviours is possible by combining a variety of approaches and methodologies, some qualitative and some quantitative. By closely counting and analyzing data in archival records that were collected by fur trade agents in the course of their normal duties, it is possible to measure the importance of various activities such as construction, fishing and hunting. With a clear understanding of what people were actually doing, it is possible to interpret their intentions in the absence of explicit documentary evidence.