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Lummi stories from high school: an ethnohistory of the fishing wars of the 1970sMärker, Michael 11 1900 (has links)
This study focuses on the stories and experiences of
Lummi students and their teachers at Ferndale High School
from 1970 to 1980. The conditions of schooling for Lummis
were affected by the climate of anti-Indian hostility which
was fueled by the attitudes about Native fishing rights.
This conflict, referred to as the "fishing wars," culminated
in the landmark 1974 Boldt Decision. Throughout the 1970s
the school was a site where the cultural and political
conflicts of the community were played out.
This study examines the ways that Lummi students saw
the school and the choices they made for survival and
resistance in a complex and adverse environment. It is also
a study of the teachers who were at Ferndale during the 70s
and how they conducted themselves in an explosive crosscultural
educational setting.
Utilizing an ethnohistorical perspective, this study
brings forth the stories of both Lummi students and non-
Native teachers and sets them within the context of the
culture-conflict climate of Whatcom County in the 1970s.
This study shows how political issues were inextricably
welded to cultural issues for Indian students in the 1970s.
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Lummi stories from high school: an ethnohistory of the fishing wars of the 1970sMärker, Michael 11 1900 (has links)
This study focuses on the stories and experiences of
Lummi students and their teachers at Ferndale High School
from 1970 to 1980. The conditions of schooling for Lummis
were affected by the climate of anti-Indian hostility which
was fueled by the attitudes about Native fishing rights.
This conflict, referred to as the "fishing wars," culminated
in the landmark 1974 Boldt Decision. Throughout the 1970s
the school was a site where the cultural and political
conflicts of the community were played out.
This study examines the ways that Lummi students saw
the school and the choices they made for survival and
resistance in a complex and adverse environment. It is also
a study of the teachers who were at Ferndale during the 70s
and how they conducted themselves in an explosive crosscultural
educational setting.
Utilizing an ethnohistorical perspective, this study
brings forth the stories of both Lummi students and non-
Native teachers and sets them within the context of the
culture-conflict climate of Whatcom County in the 1970s.
This study shows how political issues were inextricably
welded to cultural issues for Indian students in the 1970s. / Education, Faculty of / Educational Studies (EDST), Department of / Graduate
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Belief, backbone, and bulldozers! : Fergus O’Grady’s vision of Catholic, "integrated" education in northern British Columbia, 1956-1989Beliveau, Kevin Edward Vicente 11 1900 (has links)
Little has been written of either parochial or
integrated educational history in northern British
Columbia. Prince George College, founded in 1956 by Bishop
Fergus O'Grady of the Oblates of Mary Immaculate,
represents a. particular attempt by the Catholic community
of the Diocese of Prince George to offer a Catholic
education for both Aboriginal and white students in
northern British Columbia.
Using the personal and professional files of the late
Bishop O'Grady and other documentary evidence made
available to me by the Archives of the Diocese of Prince
George an attempt has been made to construct an image of
Bishop 0'Grady's "vision" for Prince George College. Using
letters, memos, minutes, personal notes, and a number of
available monographs on the subject of parochial,
Aboriginal, integrated,- and northern Canadian education,
this thesis begins the process of piecing together some of
the bishop's plans and visions for the school from its
founding to its change of name in 1989 to "O'Grady Catholic
High School" and eventual closing in June, 2001.
Chapter One details the bishop's construction of not
only the school's financial groundwork, but more
importantly its ethos - a narrative rooted in century's old
stories of the Oblates and their pioneering efforts to
establish Christianity in northern B.C. The second chapter
examines the role of volunteerism and parental support in
staffing the school. In'particular, much credit must be
given to the Frontier Apostles - a lay, volunteer
organization started by Bishop 0'Grady - for the day-to-day
running of the school for most of its thirty years. The
third chapter looks specifically at the "integrated" nature
of the school - the supposed presence of integration of
both Aboriginal and white students.
What is constructed is an image of the bishop's vision
that finally provides some context to his plans for the
school. The school lay on a foundation of a carefully
constructed ethos, the sacrifices of hundreds of lay
volunteers, and the involuntary financial subsidies
provided by Aboriginal students from approximately 1960 to
1989.
The school finally closed its doors in 2001 citing
both financial difficulties and a lack of local parental
support. Much can be learned from the mistakes of the past
in any future attempts to re-open the institution.
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Belief, backbone, and bulldozers! : Fergus O’Grady’s vision of Catholic, "integrated" education in northern British Columbia, 1956-1989Beliveau, Kevin Edward Vicente 11 1900 (has links)
Little has been written of either parochial or
integrated educational history in northern British
Columbia. Prince George College, founded in 1956 by Bishop
Fergus O'Grady of the Oblates of Mary Immaculate,
represents a. particular attempt by the Catholic community
of the Diocese of Prince George to offer a Catholic
education for both Aboriginal and white students in
northern British Columbia.
Using the personal and professional files of the late
Bishop O'Grady and other documentary evidence made
available to me by the Archives of the Diocese of Prince
George an attempt has been made to construct an image of
Bishop 0'Grady's "vision" for Prince George College. Using
letters, memos, minutes, personal notes, and a number of
available monographs on the subject of parochial,
Aboriginal, integrated,- and northern Canadian education,
this thesis begins the process of piecing together some of
the bishop's plans and visions for the school from its
founding to its change of name in 1989 to "O'Grady Catholic
High School" and eventual closing in June, 2001.
Chapter One details the bishop's construction of not
only the school's financial groundwork, but more
importantly its ethos - a narrative rooted in century's old
stories of the Oblates and their pioneering efforts to
establish Christianity in northern B.C. The second chapter
examines the role of volunteerism and parental support in
staffing the school. In'particular, much credit must be
given to the Frontier Apostles - a lay, volunteer
organization started by Bishop 0'Grady - for the day-to-day
running of the school for most of its thirty years. The
third chapter looks specifically at the "integrated" nature
of the school - the supposed presence of integration of
both Aboriginal and white students.
What is constructed is an image of the bishop's vision
that finally provides some context to his plans for the
school. The school lay on a foundation of a carefully
constructed ethos, the sacrifices of hundreds of lay
volunteers, and the involuntary financial subsidies
provided by Aboriginal students from approximately 1960 to
1989.
The school finally closed its doors in 2001 citing
both financial difficulties and a lack of local parental
support. Much can be learned from the mistakes of the past
in any future attempts to re-open the institution. / Education, Faculty of / Educational Studies (EDST), Department of / Graduate
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臺灣高級中學世界史課程中的歐洲中心觀:1952–2015 / The Eurocentrism in Taiwan High School World History Courses,1952–2015胡捷, Hu, Chieh Unknown Date (has links)
臺灣的世界史教育自1949年以來已經走過一甲子,歷史課本的改革卻不會因為歲月匆匆而走到終點,課本只能不斷的被完善,方能教育出更好的下一代,以完成百年大計。本文除了第一章緒論與第五章結語之外,正文一共分為三章。第二章講述課綱與時代的互動,歐洲中心觀是如何在臺灣的世界史扎根,將討論臺灣政治氛圍與兩岸對峙的影響,以及冷戰與後冷戰時代,歷史學術思潮的變遷。第三章將進入課本文本,分析歐洲中心觀與課本論述方式,首先從十八世紀興起的大論述與輝格歷史學切入,討論兩者如何相輔相成,呈現在教科書內。再者討論戰後臺灣成為美國冷戰結構下一環,學習諸多美國的現代化理論,對課本的書寫產生了許多影響。以及臺灣內部的國族主義訴求,跨越了本國史進入世界史領域。第四章則討論課本細部的名詞翻譯與圖片使用,除了反應了歐洲中心觀,還可以追尋出臺灣課本強烈的英語中心觀,讓臺灣的世界史至今仍然籠罩在不列顛的影響之下。透過上述各章節,我們可以從課綱、課本、圖文等三個層次來檢視臺灣的世界史如何呈現歐洲中心觀,寄望能給予課本編審者作為參考 / Taiwan’s high school has taught Wolrd History in the course of history over sixty year since 1949. Nonethless, the need of revising the course would never come to an end: constant improvments should be implemented in order to provide better teaching for the next generations.
The main part of the dissertation is divided into three chapters. Chapter Two starts with the curriculum guidelines and the background, illustrating how the base of Eurocentrism was built in Wold History courses. It relates the phenomenon to the context that Taiwan has been influenced by the political atmophere during the Cold War, and later scholarly trends in global Post-Cold War academe. In Carpter Three, the focus moves to textbooks, specifically on (1) the relation between the Grand Narrative and the Whigs History and their reflections in textbooks; (2) The adaption of Modernization theories from the US, in a context of Taiwan as an ally in Cold War that this is exacly the reason for the overwhelmingly presence of the States in Taiwanese history education; (3) The ideology of Nationalism, which results in a phenomenon that the narratives of World History in textbooks are often biased to meet the nationalist need. Last, in Chapter Four, it manifies the deatails in textboks, i.e. the choice of translational terms and the arrangement of maps. It contends that terms and maps in Taiwan World History textbooks reflect not just Eurocentricem but English-Centrism which still envelops nowadays Taiwan. In brief, the analyses of Eurocentrism in these chapters are arranged in theree levels: curriculum guidelines, textbooks, and finally terms and maps. Additionally, the dissertation provides some advice for textbook writers.
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