Mémoire numérisé par la Direction des bibliothèques de l'Université de Montréal.

The Pine Hill collection was discovered in the archaeology lab at State University of New York College at Potsdam after remaining unstudied for over 30 years since its initial excavation in the 1960s and 1970s. Pine Hill has been identified as a fifteenth century St. Lawrence Iroquois village site, located in St. Lawrence County, New York. The faunal remains and bone tools from the site indicate food procurement strategies, seasonal activities, the presence of discrete activity areas at the site, and the production and use of a wide range of bone tools. Replication experiments conducted on several bone tool types provide insight about how these tools were made, used, and how quickly they might be discarded. As one of the first reports on a St. Lawrence Iroquois site in the region, this study presents important information about this group.

Iroquois homeobox (Irx) family members, a group of highly conserved homeodomain containing transcription factors, are involved in the patterning and the proper functions of vertebrate organs. They can act as transcriptional activators or repressors in a context-dependent manner. Preliminary data indicated that Irx3 and Irx5 are functionally redundant during cardiac morphogenesis, and they physically interact with other cardiac transcription factors. At E14.5, outflow tract septation failure and ventricular septation failure were observed in Irx3/5DKO mouse hearts. Loss of Irx3/5 in neural crest and endothelial cell lineages led to outflow tract septation failure and ventricular septal defect. In adult mice, Irx3 is expressed in the atrioventricular conduction system, and loss of Irx3 leads to slower ventricular conduction velocity. qRT-PCR analysis and immunofluorescence staining revealed that the expression of gap junction proteins, Cx40 and Cx43, are affected by the loss of Irx3. Over-expression of Irx3 and a dominant repressor form of Irx3, Irx3-EnR, resulted in Cx40 upregulation, indicating that Irx3 acts as an indirect positive regulator of Cx40. Irx3-EnR over-expression in vivo resulted in postnatal onset of atrial enlargement, ventricular hypertrophy, and conduction failure. Taken together, this study demonstrates the significance of Irx3/5 in both cardiovascular development and cardiac electrophysiology.

Iroquois homeobox (Irx) family members, a group of highly conserved homeodomain containing transcription factors, are involved in the patterning and the proper functions of vertebrate organs. They can act as transcriptional activators or repressors in a context-dependent manner. Preliminary data indicated that Irx3 and Irx5 are functionally redundant during cardiac morphogenesis, and they physically interact with other cardiac transcription factors. At E14.5, outflow tract septation failure and ventricular septation failure were observed in Irx3/5DKO mouse hearts. Loss of Irx3/5 in neural crest and endothelial cell lineages led to outflow tract septation failure and ventricular septal defect. In adult mice, Irx3 is expressed in the atrioventricular conduction system, and loss of Irx3 leads to slower ventricular conduction velocity. qRT-PCR analysis and immunofluorescence staining revealed that the expression of gap junction proteins, Cx40 and Cx43, are affected by the loss of Irx3. Over-expression of Irx3 and a dominant repressor form of Irx3, Irx3-EnR, resulted in Cx40 upregulation, indicating that Irx3 acts as an indirect positive regulator of Cx40. Irx3-EnR over-expression in vivo resulted in postnatal onset of atrial enlargement, ventricular hypertrophy, and conduction failure. Taken together, this study demonstrates the significance of Irx3/5 in both cardiovascular development and cardiac electrophysiology.

No description available.

A history of forced assimilation, colonial education, and cultural and linguistic oppression has resulted in the loss and endangerment of hundreds of Native languages, including the Mohawk language of the northeastern U.S. and Canada. It is estimated that only 5% of the population on the Akwesasne reservation are Mohawk speakers. In 1979 a significant effort to revitalize the Mohawk language began with the establishment of the Akwesasne Freedom School (AFS), a grassroots community-based cultural and language immersion program. No prior research or historical documentation of these efforts has been conducted regarding the AFS. This dissertation documents how the school was founded, how it has maintained itself without federal or state funding, and examines how the school has positively impacted its alumni, students, teachers, parents and staff. Through individual interviews, participant observations, and archival research this dissertation reveals the community's investments in and overall effects of this innovative language program on the Akwesasne community. I present the Akwesasne Freedom School as a model of Indigenous holistic education that incorporates traditional teachings, experiential methods, and language immersion. Alumni, parents, and teachers report that the school has helped them feel a strong sense of Mohawk identity. Many respondents reported that their involvement with the AFS helped them to return to the Longhouse, the traditional meeting and ceremonial place. Knowledge of the Mohawk language is only one aspect of Mohawk identity and several Mohawk values were identified in this study: respect, kinship, responsibility, cooperation, leadership, and stewardship. Ultimately, this study identifies what it means to be fully Mohawk. The Akwesasne Freedom School provides an opportunity for negotiating language and identity in a space designed to transcend historical colonization. The AFS serves as an exemplary model for educational self-determination and as a reminder to the Canadian and U.S. governments of tribal authority and sovereignty over the education of their children. Most importantly, students at the Akwesasne Freedom School are "Free to be Kanien'kehaka (Mohawk)."

Texte remanié de: Diss. / Bibliogr. p. 99-107.

Thesis (Ph.D.)--McMaster University, 2006. / Supervisor: Richard Preston. Includes bibliographical references (p. 392-416).

L'identité amérindienne se dévoile à travers l'interprétation de symboles, lesquels se manifestent dans leur culture matérielle préhistorique. Les pipes effigies exemplifient la nature sacrée et cérémonielle des Iroquois et révèlent la complexité d'un système religieux de chamans, d'esprits gardiens etc. Jusqu'à maintenant, les ethnologues ont négligé de considérer les mécanismes de la dynamique culturelle des Iroquois. Plutôt, ils ont attribué les tendances stylistiques à l'impact de l'arrivée des Européens. Cette recherche abordera cette problématique et mettra en lumière certaines pratiques et croyances culturelles reliées aux pipes effigies Iroquoiens. / Native identity is unveiled through the interpretation of symbols manifested in prehistoric material culture. Effigy smoking pipes exemplify the sacred and ceremonial nature of Iroquois groups by revealing the complexity of their religious system of shamans, guardian spirits, vision quests, etc. Until now, ethnologists have neglected to consider the dynamics of cultural continuity and associated later effigy styles with the inevitable impact European contact exerted in the Northeast. This research will address this problem and elucidate a few of the cultural practices and interpretations associated with Iroquoian effigy pipes. / Québec Université Laval, Bibliothèque 2013

No description available.