This thesis tells the story of the Community Development Program (CDP) of the Department of Indian Affairs. The Program was initiated in Canada in the early 1960s during a time of international popularity for the community development approach, and a national sentiment that the federal government ought to do something to positively change the situation for Indian people in Canada. The Program is probably best remembered for the commotion that its young practitioners caused when they began to encourage community development on Canadian Indian Reserves. <p> The question that guides the research asks whether or not the CDP was different from previous policies of the Department of Indian Affairs. The author asserts that the CDP was novel in its organization, the problem it sought to address, and the way in which it treated Indian people. Data were gathered through interviews with former employees of the Department of Indian Affairs and through archival research into the files of the Department and its former employees.<p>The author uses the theoretical framework developed by Jurgen Habermas and adapted by John Forester to interpret both traditional Canadian policies directed towards Indian people and the Community Development Program.

This thesis tells the story of the Community Development Program (CDP) of the Department of Indian Affairs. The Program was initiated in Canada in the early 1960s during a time of international popularity for the community development approach, and a national sentiment that the federal government ought to do something to positively change the situation for Indian people in Canada. The Program is probably best remembered for the commotion that its young practitioners caused when they began to encourage community development on Canadian Indian Reserves. <p> The question that guides the research asks whether or not the CDP was different from previous policies of the Department of Indian Affairs. The author asserts that the CDP was novel in its organization, the problem it sought to address, and the way in which it treated Indian people. Data were gathered through interviews with former employees of the Department of Indian Affairs and through archival research into the files of the Department and its former employees.<p>The author uses the theoretical framework developed by Jurgen Habermas and adapted by John Forester to interpret both traditional Canadian policies directed towards Indian people and the Community Development Program.

This thesis tells the story of the Community Development Program (CDP) of the Department of Indian Affairs. The Program was initiated in Canada in the early 1960s during a time of international popularity for the community development approach, and a national sentiment that the federal government ought to do something to positively change the situation for Indian people in Canada. The Program is probably best remembered for the commotion that its young practitioners caused when they began to encourage community development on Canadian Indian Reserves. The question that guides the research asks whether or not the CDP was different from previous policies of the Department of Indian Affairs. The author asserts that the CDP was novel in its organization, the problem it sought to address, and the way in which it treated Indian people. Data were gathered through interviews with former employees of the Department of Indian Affairs and through archival research into the files of the Department and its former employees.The author uses the theoretical framework developed by Jurgen Habermas and adapted by John Forester to interpret both traditional Canadian policies directed towards Indian people and the Community Development Program.

Magister Educationis - MEd / The aim of this study is to investigate ·and outline the importance and significance of Arabic in the South African context. The study investigates inter alia the part played by the early Muslim settlers, political exiles and the pioneers who made possible the preservation of Islamic faith and culture. This study demonstrates that the period from 1652 to date had been a period of considerable development, expansion and _enlightenment of Arabic. The study revealed inter alia that only Indian schools under the Department of Indian Affairs (now Department of Education and Culture) offered Arabic which fully satisfied the Muslim Community's demands. 1975 marks the beginning of Arabic as a language in Indian secondary schools. The Muslim pupil is given the basic grounding in the understanding of both the Quran and the Hadith. Some suggestions regarding aspects of an effective didactic approach concludes this presentation.

The disproportionate incarceration of indigenous peoples in Canada is far more than a socio-economic legacy of colonialism. The Department of Indian Affairs (DIA) espoused incarceration as a strategic instrument of assimilation. Colonial consciousness could not reconcile evolving indigenous identities with projects of state formation founded on the epistemological invention of populating idle land with productive European settlements. The 1876 Indian Act instilled a stubborn, albeit false, categorization deep within the structures of the Canadian state: “Indian,” ward of the state. From “Indian” classification conferred at birth, the legal guardianship of the state was so far-reaching as to make it akin to the control of incarcerated inmates. As early iterations of the DIA sought to enforce the legal dominion of the state, “Indians” were quarantined on reserves until they could be purged of indigenous identities that challenged colonial hegemony. Reserve churches, council houses, and schools were symbolic markers as well as practical conveyors of state programs. Advocates of Christianity professed salvation and taught a particular idealized morality as prerequisites to acceptable membership in Canadian society. Agricultural instructors promoted farming as a transformative act in the individual ownership of land. Alongside racializing religious edicts and principles of stewardship, submission to state law was a critical precondition of enfranchisement into the adult milieu. When indigenous identities persisted, children were removed from their families and placed in residential schools for intensive assimilation. Adults and children deemed noncompliant to state laws were coerced through incarceration. Jails were powerful symbols of the punitive authority of the Dominion of Canada. Today, while the overrepresentation of Aboriginal persons in prisons is a matter of national concern, and critiques of systematic racism dismantle ideologies of impartial justice, the precise origins of indigenous imprisonment have not been identified. The DIA was so intimately invested in assimilation through incarceration that lock-ups were erected with band funds on “Indian lands” across Canada. Archival documents and the landscape of Manitoulin Island make this legal historical geographical analysis of assimilation through incarceration possible. / Thesis (Ph.D, Geography) -- Queen's University, 2012-09-28 14:23:08.969