The purpose of this study is to decipher the means by which the identities of particular people, specifically unaccompanied and separated child asylum-seekers, are socially constructed as risk. Theorized here as "risk identity", this has occurred within a global context increasingly preoccupied with security. Racialized and imbued with ideological notions of citizenship, this preoccupation and the anxieties contained within it, are effectively yet unduly transferred onto individuals, who for a variety of reasons not innately related to security, are seen as undesirable. The "risk identity" classification becomes the means by Which their exclusion is legitimized and perpetuated. The increased movement of unaccompanied and separated children across international borders has occurred within this global context. Positioned largely in opposition to citizens of the industrialized west, unaccompanied and separated children seeking asylum in Canada are constructed as risk in myriad ways. Based on 13 interviews, 9 with stakeholders and 4 with youth, this study highlights four interconnected categories of risk, which serve to construct unaccompanied and separated minors as risk. These are anti-refugee discourse, anti-youth discourse, as it relates to juvenile justice discourse, prejudicial attitudes and the fear of difference, and securitization discourse.

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The Girl Guides of Canada is a youth service organization, serving almost 10% of the Canadian female population aged 5-17, that aims to teach girls and young women to become responsible citizens. In this thesis, I review the curriculum of the Pathfinder branch (for girls and young women aged 12-15) of the Girl Guides of Canada. Using feminist, anti-racist, and queer perspectives, I treat "responsible citizenship" as a discursive concept and conduct a discourse analysis of the Pathfinder programme to discover how it attempts to gain the consent of girls and young women to particular definitions of responsible citizenship. Drawing on feminist citizenship theory developed by Yuval-Davis, Anthias, Alexander, and Ross, I argue that the state implicates select female citizens in nation building practices as biological reproducers and transmitters of culture. I also draw on theories of moral regulation extended by Sangster, Strange, and Loo to illustrate ways in which the state and voluntary organizations attempt to gain the consent of citizens to particular ways of being. I argue that, because its texts authorize particular definitions of responsible citizenship, the Pathfinder curriculum implicates girls and young women in capitalist nation building in Canada. Specifically, I argue that the Pathfinder programme normalizes heterosexuality, whiteness, and ability, and privileges middle-class values. I also demonstrate that a responsible citizen, according to the Pathfinder curriculum, performs caregiving and environmental stewardship as volunteer service, prepares to join the labour force, and is healthy, hygienic, cheerful and obedient. I raise questions about the nature of the organization's efforts to teach about sexism, racism, classism, ableism, homophobia and heterosexism, and suggest some ways in which the curriculum can attend to these social relations to develop a more inclusive image of the ideal responsible citizen. I also suggest a number of directions for future research.

The Girl Guides of Canada is a youth service organization, serving almost 10% of the Canadian female population aged 5-17, that aims to teach girls and young women to become responsible citizens. In this thesis, I review the curriculum of the Pathfinder branch (for girls and young women aged 12-15) of the Girl Guides of Canada. Using feminist, anti-racist, and queer perspectives, I treat "responsible citizenship" as a discursive concept and conduct a discourse analysis of the Pathfinder programme to discover how it attempts to gain the consent of girls and young women to particular definitions of responsible citizenship. Drawing on feminist citizenship theory developed by Yuval-Davis, Anthias, Alexander, and Ross, I argue that the state implicates select female citizens in nation building practices as biological reproducers and transmitters of culture. I also draw on theories of moral regulation extended by Sangster, Strange, and Loo to illustrate ways in which the state and voluntary organizations attempt to gain the consent of citizens to particular ways of being. I argue that, because its texts authorize particular definitions of responsible citizenship, the Pathfinder curriculum implicates girls and young women in capitalist nation building in Canada. Specifically, I argue that the Pathfinder programme normalizes heterosexuality, whiteness, and ability, and privileges middle-class values. I also demonstrate that a responsible citizen, according to the Pathfinder curriculum, performs caregiving and environmental stewardship as volunteer service, prepares to join the labour force, and is healthy, hygienic, cheerful and obedient. I raise questions about the nature of the organization's efforts to teach about sexism, racism, classism, ableism, homophobia and heterosexism, and suggest some ways in which the curriculum can attend to these social relations to develop a more inclusive image of the ideal responsible citizen. I also suggest a number of directions for future research. / Arts, Faculty of / Anthropology, Department of / Graduate

This project explores the history of Germans in Canada: their experiences prior to, during, and after the Second World War. The primary focus of this project will be on the construction of the German Canadian identity in the years after the Second World War. I contend that German Canadian immigrants from the post-war years experienced discrimination and negativity which forced them to submerge their true identities. This submersion has left us with a weak German Canadian culture today-it is one based on the outdated notion of "oom-pa-pa" bands and Schuhplattler dancers. As this culture-and the people who perpetuate it-die off, we are left with a German Canadian culture and identity that is more and more Canadian. This project is primarily composed of a literature review and will use Erving GofFman's theory on stigma and spoiled identities. / Arts, Faculty of / Sociology, Department of / Graduate

Cette présente recherche introduit le syndrome de l'imposteur culturel (CISS, 2021), une adaptation du phénomène de l'imposteur initialement développé par Clances et Imes (1978), au contexte culturel (Clances & Imes, 1978). Les Canadiens de deuxième génération et les Canadiens d'origines mixtes peuvent se sentir comme des imposteurs au sein de leur(s) propre culture(s) d'origine, lorsqu'ils sentent ne pas avoir suffisamment de connaissances, d'aptitudes et/ou de compétences culturelles (compétence culturelle, LaFromboise et al., 1993). En plus de devoir apprendre la culture dominante, ces individus doivent également apprendre et conserver leur(s) culture(s) d'origine (Kim et Alamilla, 2017 ; Berry et al., 2006). En ne vivant pas dans leur pays d'origine, les individus multiculturels ne suivent pas un processus de socialisation culturelle traditionnel (contact direct et constant avec leur culture d'origine), ce qui rend cet apprentissage d'autant plus complexe (Ferguson et al., 2016). Ces derniers sont également plus susceptibles d'être confrontés à la discrimination et au rejet des membres de leurs deux groupes culturels (majorité et origine), ce qui est connu pour avoir un impact négatif sur leur bien-être (Campion, 2019, Lui et Quezada, 2019). En explorant l'expérience multiculturelle des Canadiens de deuxième génération et d'origine mixte, cette étude cherche à examiner comment l'implication culturelle et les expériences de discrimination prédisent le syndrome de l'imposteur culturel de ces derniers. Les résultats ont démontrés qu'une faible implication culturelle ainsi que la discrimination sont des prédicteurs du syndrome de l'imposteur culturel. Le syndrome de l'imposteur culturel aurait un effet médiateur sur la relation entre l'implication culturelle et le bien-être, ainsi que la discrimination et le bien-être. Finalement, la discrimination n'aurait aucun effet modérateur sur la relation médiatrice entre l'implication culturelle, le syndrome de l'imposteur culturel et le bien-être. Notre recherche rejoint les multiples autres études qui réitèrent l'importance du processus de l'enculturation sur le développement et le bien-être des individus multiculturels. / This research introduces the cultural impostor syndrome (CISS, 2021), an adaptation of the impostor phenomenon originally developed by Clances and Imes (1978), to the cultural context (Clances & Imes, 1978). Second-generation Canadians and Canadians of mixed origins may feel like imposters within their own culture(s) of origin, when they feel they lack sufficient knowledge, skills and/or or cultural competence (cultural competence, LaFromboise et al., 1993). In addition to having to learn the dominant culture, these individuals must also learn and maintain their culture(s) of origin (Kim and Alamilla, 2017; Berry et al., 2006). By not living in their country of origin, multicultural individuals do not follow a traditional process of cultural socialization (direct and constant contact with their culture of origin), which makes the task of learning about their culture all the more complex (Ferguson et al., 2016). The latter are also more likely to face discrimination and rejection from members of their two cultural groups (majority and origin), which is known to have a negative impact on their well-being (Campion, 2019, Lui et Quezada, 2019). By exploring the multicultural experience of second-generation and mixed-origin Canadians, this study seeks to examine how cultural involvement and experiences of discrimination predict the latter's cultural impostor syndrome. The results demonstrated that low cultural involvement as well as discrimination are predictors of the cultural impostor syndrome. The cultural impostor syndrome has a mediating effect on the relationship between cultural involvement and well-being, as well as discrimination and well-being. Finally, discrimination has no moderating effect on the mediating relationship between cultural involvement, cultural impostor syndrome and well-being. It is concluded that second-generation Canadians and Canadians of mixed origins face challenges specific to their multicultural experience, which can create in them the feeling of being impostors within their cultural group(s) of origin. While research on multicultural individuals is very often centered on their adaptation to the dominant culture (acculturation), our research joins the many other studies that reiterate the importance of the process of enculturation on development and well-being of multicultural individuals.