In 1932 a total of 365 children of the Doukhobor sect known as Sons of Freedom were taken into custodial care by the provincial government of British Columbia while their parents were undergoing penal servitude. This thesis is a study of that episode in the history of child care in British Columbia. It deals primarily with the problems that were met in administering this emergency child welfare programme. These children were admitted to non-ward care by the Superintendent of Neglected Children and placed in Vancouver, New Westminster and Victoria for a period of one year. The Children's Aid Society of Vancouver cared for 119 children ranging in age from 2 months to 12 years. These children were all placed in approved foster homes by that agency. The Alexandra Orphanage, Vancouver, the Loyal Protestant Home, New Westminster, and the B.C. Protestant Orphans Home, Victoria, cared for a total of 75 children in the age group of 3 to 9 years, within their institutional facilities. The Provincial Industrial School for Girls and the Provincial Industrial School for Boys accepted 75 and 92 children respectively. These children ranged in age from 7 to 18 years and were segregated from the regular inmates who were committed to the industrial schools on authority of the juvenile court. The agency and institutions undertook the immediate responsibility of caring for these children. Physical and emotional well-being were maintained, and the customs and beliefs of the Sons of Freedom were respected wherever possible. Thus, when the children were returned to the Doukhobor colonies no serious problems of re-adjustment were encountered. The parents had been penalized for their refusal to recognize man-made laws, and the provincial authorities hoped that these placements would serve to instruct the children in the rights and obligations of Canadian citizenship. In this the experiment was ineffective. If the agency and institutions had seriously endearoured to re-educate the children, emotional conflicts would have arisen when the Doukhobor families were re-united. The children would have been torn between their desire to conform to the wishes and beliefs of their parents and to their newly acquired ideologies. / Arts, Faculty of / Social Work, School of / Graduate

At the end of the nineteenth century, Canada sought “desirable” immigrants to “settle” the Northwest. At the same time, nearly eight thousand members of the Dukhobori (commonly transliterated as “Doukhobors” and translated as “Spirit Wrestlers”) sought refuge from escalating religious persecution perpetrated by Russian church and state authorities. Initially, the Doukhobors’ immigration to Canada in 1899 seemed to satisfy the needs of host and newcomer alike. Both parties soon realized, however, that the Doukhobors’ transition would prove more difficult than anticipated. The Doukhobors’ collective memory of persecution negatively influenced their perception of state interventions in their private affairs. In addition, their expectation that they would be able to preserve their ethno-religious identity on their own terms clashed with Canadian expectations that they would soon integrate into the Canadian mainstream. This study focuses on the historical evolution of the “Doukhobor problem” in Russia and in Canada. It argues that the “problem,” commonly misunderstood by political and legal authorities as a law-and-order issue, was actually an extended identity struggle, both among Doukhobors of opposed factions, and between Doukhobors and state authorities in Russia and in Canada who insisted on conformity to social, economic, legal, and political “norms.” It uses the Doukhobors’ historical experience in Canada to showcase a wide spectrum of possible “newcomer” responses to the Canadian “host” society, drawing attention to subtleties which may be missed in the study of less extreme cases. Using orally articulated collective memory narratives and print journalism sources to access Doukhobor and Canadian identity perceptions, this study argues that newcomers’ impact on Canadian identity definitions predated the multicultural shift of the late 1960s and early 1970s. By pointing out the way in which immigrants such as the Doukhobors did, or did not, conform to (Anglo-) Canadian “norms” in public discourse, Canadians articulated their national identity perceptions in the early decades of the twentieth century. This study concludes that the “Doukhobor problem” could only be solved when the contested identity narratives and collective memories which were at the root of the Doukhobors’ discontent were publicly addressed in “truth and reconciliation” style symposia called in the 1970s and 1980s.

At the end of the nineteenth century, Canada sought “desirable” immigrants to “settle” the Northwest. At the same time, nearly eight thousand members of the Dukhobori (commonly transliterated as “Doukhobors” and translated as “Spirit Wrestlers”) sought refuge from escalating religious persecution perpetrated by Russian church and state authorities. Initially, the Doukhobors’ immigration to Canada in 1899 seemed to satisfy the needs of host and newcomer alike. Both parties soon realized, however, that the Doukhobors’ transition would prove more difficult than anticipated. The Doukhobors’ collective memory of persecution negatively influenced their perception of state interventions in their private affairs. In addition, their expectation that they would be able to preserve their ethno-religious identity on their own terms clashed with Canadian expectations that they would soon integrate into the Canadian mainstream. This study focuses on the historical evolution of the “Doukhobor problem” in Russia and in Canada. It argues that the “problem,” commonly misunderstood by political and legal authorities as a law-and-order issue, was actually an extended identity struggle, both among Doukhobors of opposed factions, and between Doukhobors and state authorities in Russia and in Canada who insisted on conformity to social, economic, legal, and political “norms.” It uses the Doukhobors’ historical experience in Canada to showcase a wide spectrum of possible “newcomer” responses to the Canadian “host” society, drawing attention to subtleties which may be missed in the study of less extreme cases. Using orally articulated collective memory narratives and print journalism sources to access Doukhobor and Canadian identity perceptions, this study argues that newcomers’ impact on Canadian identity definitions predated the multicultural shift of the late 1960s and early 1970s. By pointing out the way in which immigrants such as the Doukhobors did, or did not, conform to (Anglo-) Canadian “norms” in public discourse, Canadians articulated their national identity perceptions in the early decades of the twentieth century. This study concludes that the “Doukhobor problem” could only be solved when the contested identity narratives and collective memories which were at the root of the Doukhobors’ discontent were publicly addressed in “truth and reconciliation” style symposia called in the 1970s and 1980s.

This thesis shares the results of oral history interviews with members of the heterogeneous Doukhobor community in Canada. The stories and memories of fifteen different voices highlight the influence of intersecting demographic variables (age, gender, ideological affiliation, and geographic location) on the experience of Doukhobor life in Canada during times of sensationalized conflict. The interviews are framed and analyzed through broader questions of history and cultural sustainability. What considerations influence the representation of difficult Doukhobor pasts in Canada? In the contemporary context of unification and reconciliation, how does one speak of conflict? This thesis shows that discussions of the past surface considerable contradiction in the collective memory of the Doukhobor community; the results outline various individual and community strategies that are used to manage the past in favour of the present. Ultimately, this thesis locates memory as a social and cultural anchor that must support a history for the future.

This thesis shares the results of oral history interviews with members of the heterogeneous Doukhobor community in Canada. The stories and memories of fifteen different voices highlight the influence of intersecting demographic variables (age, gender, ideological affiliation, and geographic location) on the experience of Doukhobor life in Canada during times of sensationalized conflict. The interviews are framed and analyzed through broader questions of history and cultural sustainability. What considerations influence the representation of difficult Doukhobor pasts in Canada? In the contemporary context of unification and reconciliation, how does one speak of conflict? This thesis shows that discussions of the past surface considerable contradiction in the collective memory of the Doukhobor community; the results outline various individual and community strategies that are used to manage the past in favour of the present. Ultimately, this thesis locates memory as a social and cultural anchor that must support a history for the future.

My thesis is a novel-length work of historical fiction entitled Thickwood. The novel can be situated within the context of great/interior plains literature, given its substantial focus on the Thickwood Hills, the northern remnant of the Missouri Coteau. This transition zone between the plains and the mixed boreal forest is an area of geographical and cultural tension. Within this drainage system of the Saskatchewan Rivers, Europeans traded for food and furs with First Nations and Métis peoples, leading to the signing of Treaty 6 and the formation of First Nations Reserves. In Thickwood characters travel across the rugged landscape but also travel into their interior landscape to struggle with questions about belonging and place. During formative years of development, certain landscapes become places of significant attachment, laden with emotional connection and sentiment. This historical work, set in Saskatchewan in 1950, takes place during intense changes after World War Two. Many rural communities without power, good roads, and even telephone services struggled to keep up with post-war development. The cooperative movement, encouraged by Premier Tommy Douglas, was a means for rural people to pool resources to improve their communities. Beef prices were climbing to an all-time high, increasing demand for pastureland. Using close third-person point of view, the novel follows a young female character skilled in ranching, horses, and the sport of baseball. Willomena Swift struggles to find a future for herself after returning from two seasons pitching in the All-American Girls Professional Baseball League. The lease to her family ranch is about to end and her father sells the remaining land to the growing community pasture. After a rogue stallion kills Willo’s purebred foal, she begins a quest to control the stallion and avoid its villainous owner, who is also the pasture committee chairman. Willo uses wit and skill to survive the perils of the landscape and gains confidence to confront Nesteroff about taking over her home as the new pasture headquarters after her father’s death. The novel Thickwood explores personal connections to rugged homeland, spirited horses, and love.