Despite the recent proliferation of work around the subject of residential schools, few analyses have deconstructed the concept of "civilizing the Indian" which animated the schools' agendas. This thesis examines the discourse of "civilization" as it was expressed and enacted in two missions in late nineteenth-century British Columbia. Archival primary sources and published secondary sources are drawn on to provide an understanding of what "civilization" meant to Euro-Canadians, specifically missionaries, and how it was to be "taught" to the indigenous peoples they encountered. Colonial images and photographs, in particular, reveal how missionaries constructed a vivid and compelling contrast between "civilization" and "savagery." An intersectional framework is employed to highlight the ways in which ideas about "race," class, gender and sexuality were essential elements of the "civilizing" project. The goal of the thesis is to show how "civilizing the Indian" was premised not only on a specifically hierarchical construction of Whites versus Natives, but also intersecting binaries of men versus women, normal productive heterosexuality versus deviant degenerate sexuality, bourgeois domesticity versus lower class depravity, and others. Ultimately, it is argued, the discourse of "civilization" regulated both the "colonized" and the "colonizers" as it secured the hierarchical foundations of empire and nation. / Arts, Faculty of / Anthropology, Department of / Graduate

Cruise travel has become very popular worldwide. The North American cruise market is the world's biggest. Asian countries are among the fastest-growing outbound market for cruise travel. The Taiwanese cruise market has grown substantially. However, few research studies have examined Taiwanese travelers' motivation to experience a cruise vacation, and their satisfaction with the experience. Primary data was collected from a convenience sample of Taiwanese tourists who had been on North American cruise tours. Survey respondents were first time cruisers, over 40 years old, married, and had a Bachelor's degree, or higher. Push and pull motivational factors were identified. Respondents were influenced by recommendations from media and people. Respondents were satisfied with tangibles, cleanliness, food choices and selection, and responsiveness of staff. An overwhelming majority of cruisers would re-visit and recommend this trip. Implications for researchers and practitioners are suggested.

This dissertation proceeds from the Algonquins of Barriere Lake’s enactments of Indigenous law as a praxis of care against colonial systems that commoditize Anishnabe children and land. It emerges from a co-designed nation and community-specific ethnographic and archival study with the Algonquins of Barriere Lake to analyze the Youth Protection system, and a co-designed ethnographic and archival project with the Ottawa-based Sixties Scoop Network on healing, displacement, and reparations for the 60s Scoop. Through using the land, Barriere Lake maintain their sacred connections to animals, ancestors and water. This dissertation thinks care in three registers: as Anishnabe ‘physical, emotional and spiritual’ relations of care on land, as daily assertions of Indigenous legal praxis, and as critiques of settler political economy. In November 2015, members of the Algonquins of Barriere Lake rallied at the offices of the CISSSO, a Quebec Youth Protection agency in Maniwaki, Quebec that has placed 147 children from their 792-person First Nation into out of home care since 1990. Barriere Lake mothers held signs asserting “Our children are not commodities.” Throughout the fall of 2015, the community held a camp to protect their lands from exploratory drilling by the junior mining company Copper One; a sign declaring ‘This land is not for sale.’ As CISSSO (2019) secures nearly $2 million annually by taking Barriere Lake children from their kin settler industries extract over $100 million in resources from Barriere Lake’s territories. Canada’s genocidal church-run, state-mandated Residential Schools system was instituted as the nascent nation began to create its wealth and home from Native lands and resources. Between 1951-1991 (the Sixties Scoop), over 22 500 Indigenous children were removed from their kin into predominantly non-native homes (Brown v Canada 2017). In 2016, Canada’s national resources sector accounted for $216 billion; while in 2018 the child welfare system generated $2.5 billion and billions more in family stipends and allowances from a system in which over 52.5% of children are Indigenous (StatsCan 2016, 2018). The gendered fiscal and libidinal economies of Canadian colonialism incentivize the apprehension of Indigenous children and criminalize Indigenous caregivers, especially mothers (2016 CHRT 2). By examining how present systems reproduce the gendered violence of child-taking and abuse systematized in Residential Schools, this dissertation argues that Canada securitizes its economy of extraction from Indigenous lands through the mass abduction of Indigenous children into the child welfare system. Algonquin Anishnabeg jurisdiction is asserted as a praxis of care which, waged daily along with Sixties Scoop survivor struggles for justice, unwinds the fabric of a system of child-taking and land-theft.

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Call number: LD2668 .T4 1964 H75 / Master of Science

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On January 3, 1841, Herman Melville boarded the whaler Acushnet and left the harbor of New Bedford. Traveling through the South Pacific, Melville spent time in the Marquesas, Tahiti, and the Sandwich Islands where he witnessed the missionary efforts among the islanders. The religious conversion and acculturation of the Polynesian natives led Melville to question the missionaries' activities. The different cultures of these islands increased Melville's already skeptical outlook on the standards his own culture insisted that he follow. Experiencing both the tranquil Typee Valley and the "civilized" island of Tahiti, Melville felt compelled to write about his island adventures in his first two books, Typee (1846) and Omoo (1847). Observing the influence of the Sandwich Islands' missionaries, Melville came to the conclusion that the natives of the Pacific would have been better off left to their own devices, as opposed to being converted to the Euro-American standards of civilized living. Instead of receiving the benefits of Christian living, the natives had been reduced from the Edenic state of the Typee Valley to the devastating, dehumanizing existence Melville witnessed in Tahiti and Hawaii. The contrasts Melville draws between the primitive Typee and the converted Tahitian cultures illustrate his belief that the missionaries were actually driving the natives toward a cultural death through the removal of pagan practices and the introduction of the "civilized" Christian beliefs governing Euro-American society.

The purpose of this study was to describe and compare the post-school adjustment of Native American youth who received special education or regular education services on White Mountain Apache Indian reservation in Arizona. This study reflects what the students have been doing since they left school, whether their school experiences have prepared them for life in general, and how their personal history helps identify their values, outlooks, and current community standing. In an effort to assess the transition status of these former students, a 38 item survey instrument was developed. A total of 132 students were identified from the Alchesay high school records. Of this number, face-to-face interviews were conducted with 106 former (80%) students. Students were compared in five areas which have been identified as important to successful transition from school to adult life. Comparisons were made on the respondents opinions of their secondary school education, employment status, independent living, maladjustment, and culture/traditionality. SES stated that mathematics, resource programs, and English prepared them for the job market whereas mathematics, office skills, science, and business education were selected by the RES. All the respondents wished for computer education. Only 31% of the total sample was employed up to five years after leaving school. Seventy-four percent of the students still live with their parents. Forty-four percent of both groups had arrest records, and 68% of both groups had a history of substance abuse. Sixty-four percent of the respondents use and speak the Apache language most of the time. Parents and the extended family provide the majority of guidance and support as these young adults seek employment, community integration and social adjustment. There is a pressing need for transitional programs, better job programs, and substance abuse preventive programs for both groups of Apache post-high school students.

Taste--an appreciation for some things, a disdain for others--is usually understood by sociologists as playing a key role in struggles for position within closed, hierarchical status systems. Yet taste that reaches across cultural and social boundaries is a common phenomenon in a world of mobility and falling barriers to travel and access. This study argues that this expression of taste also has a political dimension, through an examination of the sponsorship of traditional Pueblo Indian pottery by Anglo newcomers to northern New Mexico in the 1920s and 1930s. The organization that these newcomers founded, the Indian Arts Fund, played an important role in building a differentiated market for Pueblo pottery, supported by an increasingly complex body of knowledge and evaluation. This intervention into the market for pottery, and into the definition of Pueblo culture, served to insert the Indian Arts Fund's members into regional society, against the resistance of older, more established elites. A visible association with Pueblo pottery linked newcomers to the transformation of the regional economy by tourism, which had shifted the source of value in northern New Mexico from natural resources to the marketing of particularity and difference. An examination of the role of pottery production, and income from pottery, in Pueblo communities reveals that the relationship between pottery and Pueblo culture was more complex, and more tangential, than the image that was being constructed in the context of the market.