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No description available.

Thesis (Ph. D.)--University of Toronto, 1988. / Includes bibliographical references (p. 272-287).

Thesis (Ph. D.)--University of Toronto, 1988. / Includes bibliographical references (p. 272-287).

The history of trade among Indian groups of the Canadian Yukon has included changes in the quantity and type of goods involved and, more importantly, changes in the social relations between the people who conducted this trade. These relations were between distinct native groups at first, and later directly between Indians and White traders. In this study historical data on the changes in trade is organized into convenient stages by identifying types of trade institutions. Four such stages are described and analyzed with reference to the major conditioning factors for trade in the area and at the time. These stages are (1) Inter-tribal trade, when exchanges were conducted between partners of different native groups; (2) Trading chief trade, m which an Indian group leader handled relations with White traders; (3) Monopoly trade, in which a quasi-debt relationship handled trade between traders and individual trappers; and (4) Market trade, in which trade is handled through separate fur market and retail market institutions. Institutions are treated in this study as having a set of several purposes related to the complementary aims of participants. Changes between one stage and the next are seen as a regrouping of these purposes into new sets, which become the focus of hew institutions. This view of institutional change arises from an analysis of the changes in trade relations in the Yukon, and is compared with a somewhat similar analysis of social change developed "by Talcott Parsons and Neil Smelser. / Arts, Faculty of / Anthropology, Department of / Graduate

Thesis (Ph. D.)--University of Wisconsin--Madison, 1971. / Typescript. Vita. eContent provider-neutral record in process. Description based on print version record. Includes bibliographical references.

La société tutchone (Yukon) du XIXe siècle reposait sur une économie de chasse, pêche et cueillette des plus élémentaires. Pourtant, selon la tradition orale autochtone contemporaine, elle connaissait une fprme de stratification avec division de la population en gens riches; pauvres et esclaves; un fait très rare dans les sociétés de ce genre. Ces données conduisent à s'interroger sur deux plans. D'une part, les rapports de domination/subordination évoqués ont-ils vraiment existes? Peut-on reconstituer l'ensemble de l'organisation socio-culturelle d'alors? D'autre part,ssi oui, comment s'explique le fait que certaines familles parvenaient à s'enrichir et à prendre quelques Tutchone en esclavage? Les chapitres II à VII sont consacrés aux premières interrogations. Ils montrent que les oui-dire des Tutchone contemporains correspondent sans aucun doute possible à des faits réels et qu'il est possible de reconstituer l'organisation socio-culturelle en s'aidant des connaissances des Tutchone et des données fournies par les premiers explorateurs blancs. Le chapitre VIII est consacré à la deuxième question. L'explication proposée est la suivante. Le mariage entre cousins germains croisés bilatéraux répété génération après génération produisait des ensembles pourvus d'emblée d'une forte cohésion. Par contre, le mariage entre simples cousins classificatoires croisés bilatéraux produisait des ensembles hétérogènes peu capables d'agir en commun. La possibilité de rapports de domination/subordination entre Tutchone provenait de cette dichotomie. Les ensembles rendus fortement cohésifs par la pratique du mariage entre cousins germains croisés détenaient le pouvoir de contraindre par la force les membres des ensembles humains désintégrés, en tant que groupes, par des unions entre cousins croisés classificatoires. Les ensembles cohésifs se servaient de cette marge de manoeuvre pour mettre en esclavage les Tutchone les plus isolés sur le plan social, pour s'arroger le contrôle du commerce et des zones écologiques, les meilleures. / Arts, Faculty of / Anthropology, Department of / Graduate

This thesis examines the changing role of Indian women, particularly in northern Canadian communities where the pace of directed change has been compressed during the past twenty-five years. In the area now designated 'Yukon Territory' live descendents of Athapaskan, Inland Tlingit and Tagish speaking peoples. It is suggested here that the woman's role is potentially very important in determining the direction of change within Indian communities. Despite radical alterations in the Indian way of life, discontinuity is less abrupt for the women because the role of mother links them both with the past and with the future. In a situation of change, links are necessary to bridge the gap between the past and the future if cultural identity is to be maintained. Cross-cultural data suggests that women's potential in this role is being recognized in many areas of the world. In Canada, this is frequently ignored. Indian men and women are often lumped as an undifferentiated group without recognition of individual needs and capabilities. Since the building of the Alaska highway and the opening up of mines, an industrial economy has displaced the former hunting and trapping economy in the Yukon. Many Indian men are abandoning traditional economic pursuits and are expected to compete with non-Indians in activities for which they are often not technically or psychologically prepared. In the new cultural environment Indian women are presented with opportunities for independent activity which were traditionally not available to them. With new opportunities come new and often conflicting expectations, held both by Indians and by non-Indians, about ways in which an Indian woman should behave. A variety of government agencies claim a vested interest in, and a responsibility for, an Indian family. Each agency places independent demands on the mother, often with very little comprehension of her aims, goals and values. Indian women have access to sources of information which are less available to Indian men. They use this information to reformulate their own ideas about their place in the changing environment. Practical possibilities for greater involvement of women in change do exist; however, this involvement trust occur on the women's own terms rather than solely on the terms of individuals who deal with women in an administrative capacity. / Arts, Faculty of / Sociology, Department of / Graduate

Reconciliation attempts have occurred world-wide, i.e., Australia and South Africa. Recently, Canada has initiated a reconciliation process with its First Nations people for the historical injustices and their experience with residential schools. The purpose of this study was to explore the current Canadian reconciliation process and to determine whether it was considered by First Nations participants as an effective approach to relationship renewal. This study was completed with the White River First Nations in the Yukon Territory. Using an exploratory descriptive design as a qualitative approach, with person-centered interviewing, eight participants were interviewed twice. The data revealed that the current reconciliation process was driven by political expediency rather than anchored by a desire to improve relationships. The findings suggest that Canada’s reconciliation model is unsuitable and may be at risk for failure in the near future. Finally, participants revealed that they wanted more healing as a step towards reconciliation. / vii, 117 leaves ; 29 cm