Historians have written extensively about the process of Christianization within the Kongo nation, as well as among the Native Americans of Lower Canada. Scholars agree that this process was disparate across the Atlantic World. This paper explores the process within each region through the analysis of two dominant missionary accounts representing each region during the late seventeenth century. These missionary accounts are joined with the stories of Dona Beatriz Kimpa Vita and Catherine Tegahkouita, two notable indigenous Christians from each region. A comparative analysis of Kongo and Lower Canada reveals that the process of Christianization is highly dependent upon the social and political location of its indigenous converts. This paper argues that the experience of Christianization among indigenous people was neither homogenous across nations nor within them.

abstract: Coalescence is a distinctive process of village aggregation that creates larger, socially cohesive communities from smaller, scattered villages. This dissertation asks: how do individual and collective social relationships change throughout the process of coalescence, and how might these relationships contribute to the social cohesiveness of a coalescent community? Coalescent communities share characteristics that reveal the relationship between collective action and collective identities in their social dynamics. Collective identity is a shared sense of oneness among members of a group. It can be understood as the product of two processes: categorical and relational identification. Categorical identification is a shared association with a specific category, such as an ethnic group or a religious association. Relational identification is the product of direct, interpersonal interaction. The potential for a group to engage in collective action is linked to the intensity (prominence as compared to other aspects of identity) and scale (social unit and size of group) of categorical and relational identification. Patterns in the intensity and scale of categorical and relational identification are used to trace changing social dynamics through the process of community coalescence. The case study is a sequence of four sites that were successively occupied by the same Ancestral Wendat (Iroquoian) community over a period of 150 years in south-central Ontario. The intensity of categorical identification is assessed by measuring the consistency of decorative styles among pottery vessels. The intensity of relational identification is assessed by measuring production variability among ceramic pots and pipes using microscopic characterization. The analyses reveal a correlation between the intensity and scale of categorical and relational identification and village-scale social cohesion and collective action. Village-scale categorical identification was less intensive during the period of initial aggregation, with a subsequent increase in intensity observed at fully coalesced sites where evidence of social cohesion and village-scale collective action is present. As coalescence progressed, the intensity of relational identification at the village scale decreased. This evidence suggests that changing dynamics of categorical and relational ties among community members were intertwined with the development of social cohesion and the increased potential for village-scale collective action at the culmination of coalescence. / Dissertation/Thesis / Doctoral Dissertation Anthropology 2018

This thesis examines the arguments of the Great Debate over the Iroquois Influence Thesis. The author researches the history of the thesis origin and its historiography, plus historical facts, which contribute to the Iroquois Influence Thesis existence. Related statements by the Founding Fathers, an examination of the Cornell Conference on the issue, and points of contention debated by scholars are also conducted. The author used on-line sources, books and scholarly articles fundamental to the Iroquois Influence Thesis to launch the study, then procured sources, documented therein, plus documents and letters to proceed. Findings show cause for the Iroquois Influence Thesis to exist; however, the author's conclusion is that the nature of much evidence is circumstantial, thus, facilitating to the debate. The reader will learn novel details of U.S. Colonial History, and the political and sociological views of the Founding Fathers regarding Indian governments and customs.

Entre 1658 et 1688, quatre campagnes militaires furent menées par les Français de la Nouvelle-France contre les Iroquois : deux furent menées en 1666, une en 1684 et une en 1687. Alors que celles de 1666 furent conceptualisées et vécues comme des croisades par la population, celle de 1684 ne le fut pas. L’expédition de 1687 quant à elle vit une certaine renaissance de la rhétorique de croisade mais cette dernière ne connut pas la même popularité qu’en 1666. Cette thèse propose d’analyser le discours religieux, l’expérience religieuse et les pratiques associées qui entourèrent ces expéditions de sorte à expliquer pourquoi il eut une telle divergence. Plusieurs facteurs coloniaux et métropolitains expliquent ce changement de perception, notamment la prévalence du discours de guerre sainte en France lors des guerres contre les Turcs, la force de l’Église catholique de la colonie, la culture religieuse qui préconisait l’apocalyptisme et la peur du Diable, ainsi que la personnalité des gouverneurs et évêques de Québec.

L'artiste Arthur Guindon est à peu près inconnu, surtout du public et son oeuvre peint, même parmi les spécialistes des arts visuels a, à mon sens, été rapidement classé stylistiquement et fort mal interprété. Les quelques témoignages recueillis dans la fortune critique (voir chap. Il) nous montrent un artiste isolé, solitaire et autodidacte qui s'intéressait à plusieurs disciplines et a laissé maints documents écrits et peints sur son expérience auprès des autochtones. Alors que le corpus visuel de l'artiste soulève de nombreuses interrogations parmi les rares personnes à avoir contemplé les oeuvres, les commentaires demeurent assez superficiels et ne répondent pas de façon satisfaisante aux questions sur la signification des oeuvres ou le contexte duquel elles sont issues. Guindon a été classé stylistiquement comme un cas de surréalisme avant la lettre et ses oeuvres, ne faisant pas partie du circuit de l'art officiel, ont été reléguées à l'intérieur de la collection des sulpiciens, puis presque oubliées. L'objectif de ce mémoire de maîtrise est d'effectuer un repositionnement des représentations peintes de légendes amérindiennes d'Arthur Guindon au sein de l'histoire de l'art au Québec selon des critères qui débordent amplement les critères stylistiques d'après lesquels elles ont été jugées. L'analyse des oeuvres peintes de Guindon et de leur contexte de production permet-elle de repositionner le corpus de cet artiste au sein de l'histoire de l'art québécois, et plus largement, dans le contexte nord-américain? Si oui, où le positionner? Guidée par des approches et une méthodologie éprouvées et adaptées à mon objet d'étude, je tenterai de dénouer les noeuds que cette problématique pose par le recours à la mise en contexte et à l'analyse des oeuvres suivant la méthode élaborée par Erwin Panofsky. Au préalable, je dresserai une biographie de l'artiste à l'aide des nombreux documents recueillis dans les archives concernant Arthur Guindon. Après une mise en contexte historique, ainsi qu'une analyse et interprétation des oeuvres, j'en arriverai à la conclusion que les représentations de Guindon se situent plutôt à un point de convergence entre l'ethnographie (anthropologie) moderne américaine, la représentation peinte d'Amérindiens et le culte des héros de l'époque. Le corpus se rattache donc à un courant idéologique en lien avec la sauvegarde des cultures autochtones inspiré par l'anthropologie américaine et à certains aspects formels de la représentation de l'Amérindien. ______________________________________________________________________________ MOTS-CLÉS DE L’AUTEUR : Arthur Guindon, Amérindien, Mythologie, Peinture, XIXe siècle, Sulpiciens, Iroquois, Iconologie.

“Holding Hands With Wampum” weaves a story of disparate peoples who came together to create a new North American World over a period of more than five centuries. The Mohawk, Oneida, Onondaga, Cayuga, Seneca, and Tuscarora member nations of the Haudenosaunee Confederacy conceptualized their universe according to the kaswentha ethic and above all treasured autonomy on local, national, and confederate scales. “Holding Hands With Wampum” traces the spiritual foundations of this Haudenosaunee worldview and then uses ethical discourse to explain the evolution of Haudenosaunee-European relationships through the seventeenth and eighteenth centuries to Canadian Confederation and, finally, to the modern age of land reclamations and assertions of Haudenosaunee sovereignty. Unravelling a uniquely Haudenosaunee perspective of the past, “Holding Hands With Wampum” is a cultural form of intellectual history, as it employs Haudenosaunee culture and ethical discourse to understand the place of a diverse community in the very public world of council fires and other political interactions. As an exercise in ethnohistory, “Holding Hands With Wampum” combines the documentary record with wampum belts and oral interviews in an effort to create a balanced historical narrative that situates culture in a constantly changing geo-political reality. The concept of métissage also provides a framework for understanding how these dramatically different peoples came together in the eighteenth century and created a new, common diplomatic protocol. Only by shedding light upon Haudenosaunee-European relations over such a long period can we hope to understand contemporary issues of land and treaty rights and, perhaps, learn how to rekindle the métissage of a not so distant past. / Thesis (Ph.D, History) -- Queen's University, 2008-12-19 15:18:03.721

No description available.

Thesis (Ph.D, History) -- Queen's University, 2009. / Includes bibliographical references (leaves 246-270) Also available online.

Thesis (Ph. D.)--State University of New York at Binghamton, Anthropology Department, 2004. / Includes bibliographical references.

When the first Europeans set foot on the North American continent, they clashed, both physically and culturally, with the native inhabitants. The Indian practice of taking, adopting, and sometimes torturing captives offended the Europeans more than any other practice. The treatment afforded to captives varied from tribe to tribe and tended to change as the Indians adapted to the new environment and adjusted to the increased pressure thrust upon them by the advancing whites. The primary sources used were Indian captivity narratives. The 111-volume "Garland Library of North American Indian Captivities" has made many of the better known narratives more readily available.