This paper demonstrates, through Sagkeeng First Nation narratives, how the Fort Alexander Indian Residential School (FAIRS) is a micro-instance of genocide. An understanding is offered from the perspective of a settler colonial academic, in consideration of decolonizing principles. Using relational theory, namely Actor-Network Theory, this paper discusses how FAIRS’s practices were designed and operated to disrupt relations between Anishinaabe children and their community, and the ways children and their families negotiated and undermined these practices. Data was collected through critical narrative analysis and sociohistoric inquiry to identify and unpack themes of "language," "space/place," and "the natural environment" as identified in FAIRS Survivors’ testimonies, interviews, stories, and memoir.

Thesis (M.A.)--George Mason University, 2009. / Vita: p. 60. Thesis director: Wayne Froman. Submitted in partial fulfillment of the requirements for the degree of Master of Arts in Philosophy. Title from PDF t.p. (viewed June 10, 2009). Includes bibliographical references (p. 58-59). Also issued in print.

Thesis (M.A.)--Rowan University, 2007. / Typescript. Includes bibliographical references.

Thesis (M. S.)--International Affairs, Georgia Institute of Technology, 2007. / Dr. Lyn Graybill, Committee Member ; Dr. Molly Cochran, Committee Member ; Dr. Sylvia Maier, Committee Chair.

In Rwanda, graves containing the bodies of those killed during conflict and the 1994 genocide hold great significance both for the Rwandan state and for individuals caught up in the violent conflicts that have troubled the country over the last century. The ruling Rwandan Patriotic Front (RPF) has initiated a national exhumation program, unearthing thousands of genocide victims. The exhumations are undertaken by genocide survivors and local community members who unearth the bodies, disarticulate the corpses, wash and layout the bones for re-internment together. The destruction of graves and/or the reconstruction of memorials takes place alongside this process, a transformation into collective spaces of genocide ‘remembrance’. My thesis interrogates these processes and considers a conundrum: in as much as these are revealing acts, making visible the horrors of a violent death, that also conceal and complicate. Understanding the multiple intentions behind this work requires a delicate unpacking of the everyday presence of uncertainty within Rwanda post-genocide and a careful consideration of the properties of materials through which troubling memories are made visible. These are inherently risky projects and thinking through the transformations that are enacted upon the recovered items invites fresh review of the potential for material remains of the dead to evoke destabilizing pasts or assist in the imagining of the future at a salient moment for Rwanda.

Philosophiae Doctor - PhD / This study seeks to contribute to the literature on the colonial war, genocide and memory studies in Namibia. I review the way in which communities in southern Namibia have developed practices in which to recall and re-enact the colonial war by focusing on narrative genres and public commemorations. I also document how these practices in southern Namibia and the Northern Cape, South Africa symbolically connect and cut across colonial and national borders. I have used the idea of re-constructed and sensorial memory practices within which to view the various narrative genres which display a range of performance repertoire projected onto persons, monuments and land. The study also focuses on the ways in which these memory practices are engaged in order to develop strategies within which to historicise practices of freedom. These have been inserted in the dialogue on national reconciliation through the debates on reparations and the repatriation of human bodies exported to Europe during the colonial war. I argue that these practices depart from a conventional way in which to view an archive and history, and that these memory practices point to the ways in which the logic and acts of the colonial war and genocide were diametrically opposed through acts of humanisation. / South Africa

No description available.

This work explores the motivations of the two major parties in the civil war in the Vendée from 1793 to 1796. It suggests that traditional understandings overemphasize simplistic notions of the idealistic crusade; the Revolutionaries fought for Republican ideals, while the locals fought to defend traditional Catholicism. This thesis suggests that the major motive for both sides was a fight for survival that was framed and expressed in political and religious terms rather than motivated by them. The reason that these motives have been confused is a long misunderstood connection between the means of discourse, the structure of social values, and their connection to any individual’s perceived sense of safety, which suggests an ecological, or holistic, rather than a Manichaean framework.

According to the internation law, genocide is a crime commited by persons endowed with state power or is commited with knowledge of the state, violating important norms of international law. Thesis is analyzing term "genocide" since its birth. We owe coining of the term to Polish lawyer with Jewish heritage, Raphael Lemkin, who characterised it in year 1944 in hope, that it will help with prosecution and sentencing of nazi war criminals in Nurnberg. It, unfortunately, did not happen. Their were charged only with crimes against humanity and war crimes. Term "genocide" did not help to prove guilt of unlawful acts of the nazi clique against ethnic and national minorities, but tribunals have subsumed it under terms such as "extermination" or "mass killings". Only after the final judgements were passed and sentences carried out, was Convention on the Prevention and Punishment of the Crime of Genocide adopted in 1948. To call unlawful acts a genocide, subjective and objective element must be present. Subjective element requires special intent to destroy, in whole or in part a national, ethnic, racial or religious group. To fulfill objective element, one of the acts ennumerated in Article II of Genocide convention must be commited. Thesis is analyzing term "genocide" as characterised in Genocide...

Thesis advisor: M. Shawn Copeland / “Every wound leaves a scar and speaks of a hi-story; it reminds you that you are alive.” The wisdom of this Rwandan proverb is so vivid if we consider the Rwandan tragic history that led to the genocide perpetrated against the Tutsi and its aftermath, the scars it has left to the whole country and the need for a systematic theology that assesses “the labor of memory.” Since a family which does not remember vanishes, I argue that memory is a theological imperative and at the same time any discourse on God in post-genocide Rwanda must start from the wounds of denial of self and of the other, validating the inextricable link between theological discourse and people’s context. Furthermore, the need for renewal of ecclesial imagination in post-genocide Rwanda cannot be overemphasized. The church as a wounded human story must be committed to memory and new evangelization rooted in self-criticisms and our common and God-shared humanity. If theology is to assist the Church in reconciling Rwandans, it must free itself from captivity to a church that has been shaped, almost from its Rwandan beginnings, by bourgeois and class sensibilities and is marked by concern for respectability, material success, authoritarianism, mere orthodoxy, a weak or facile understanding of the God of Jesus Christ, and lip-service to his Gospel. If theology is to assist the Church in reconciling Rwandans, it must rethink itself in the current broken and scarred Rwandan bodies. Theology must reimagine humanity, Church, and society in light of the memory of the passion, death, and resurrection of Jesus Christ. It must take up a critical perspective rooted in “the way” of Jesus––a way of making room for God, a way of making room for all others. This dissertation opines that the wounds of the body of Christ must be a challenge to us. In resurrecting Thomas’ faith by letting him touch the wounds, “Jesus was telling him precisely [this]: it is where you touch human suffering, and maybe only there, that you will realize that I am alive, that ‘it’s me.’ You will meet me wherever people suffer.” In this project, I argue that despite Rwanda’s past tragedies, Rwanda is a mirror to the world and its salvation will only be found in memory. / Thesis (PhD) — Boston College, 2020. / Submitted to: Boston College. Graduate School of Arts and Sciences. / Discipline: Theology.