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Why do some people in Halifax, Nova Scotia work collecting recyclables rather than in other—more formal—means of employment? Some scholars argue that informal economic activity is the product of a shift towards flexible work regimes and reductions to the social welfare system (the informalization thesis) and/or that increasingly marginalized people are forced into informal economic activities by economic necessity (the marginalization thesis). Drawing on a close analysis of provincial and municipal recycling policies and ethnographic fieldwork with informal recyclers, I argue that the informalization and marginalization theses are based on overly deterministic models of informal employment. Demand for informal recycling in Halifax is supported by a complex raft of environmental legislation designed to increase the rate of recycling. People willingly choose informal recycling as an alternative to formal employment for various reasons, but above all because it offers a tax-free, honest living, autonomy and a decent income.

Mémoire numérisé par la Division de la gestion de documents et des archives de l'Université de Montréal

Since the first Scottish Gaelic-speaking settlers arrived in Nova Scotia in the late 18th century, their Gaelic singing tradition has been an integral part of life in communities on Cape Breton Island. With the waning of the Gaelic language, however, came efforts to collect and preserve the song tradition, and the intention to pass it along intact. This dissertation eschews the consideration of Gaelic singing as a monolithic tradition with a common repertoire and experience, and instead examines it as a multifaceted process enacted by individuals in three main sites: home, public performance and the archive. It examines the various ways the practice manifests itself, concluding that memory and individual agency are constants, both for singers and listeners. Through interviews, participant-observer activity and archival research, this study demonstrates that Gaelic singers have been far from passive culture-bearers but have instead actively shaped their song practice by choosing repertoire, melody variants and texts. It also discusses the dynamic role of memory and social interaction in the transmission and performance of Gaelic song. Memories of other singers, discussion of the text, and contextual details draw singers and listeners into a community that is both synchronic and diachronic. This practice is chiefly oral, but is supported by recordings and printed songbooks as well as an array of objects – photo albums, clippings, tapes – which evoke the sense of previous performances and their singers. Despite their intention to transmit the songs with little or no change, singers have a flexible relationship with the material and in some cases subvert the authority of recorded or printed sources by turning instead to first-hand experiences. This simultaneous presence of past and present has tremendous implications for what it means to know a song, and one comes to understand it as a composite of multiple memories, performances and meanings.

Since the first Scottish Gaelic-speaking settlers arrived in Nova Scotia in the late 18th century, their Gaelic singing tradition has been an integral part of life in communities on Cape Breton Island. With the waning of the Gaelic language, however, came efforts to collect and preserve the song tradition, and the intention to pass it along intact. This dissertation eschews the consideration of Gaelic singing as a monolithic tradition with a common repertoire and experience, and instead examines it as a multifaceted process enacted by individuals in three main sites: home, public performance and the archive. It examines the various ways the practice manifests itself, concluding that memory and individual agency are constants, both for singers and listeners. Through interviews, participant-observer activity and archival research, this study demonstrates that Gaelic singers have been far from passive culture-bearers but have instead actively shaped their song practice by choosing repertoire, melody variants and texts. It also discusses the dynamic role of memory and social interaction in the transmission and performance of Gaelic song. Memories of other singers, discussion of the text, and contextual details draw singers and listeners into a community that is both synchronic and diachronic. This practice is chiefly oral, but is supported by recordings and printed songbooks as well as an array of objects – photo albums, clippings, tapes – which evoke the sense of previous performances and their singers. Despite their intention to transmit the songs with little or no change, singers have a flexible relationship with the material and in some cases subvert the authority of recorded or printed sources by turning instead to first-hand experiences. This simultaneous presence of past and present has tremendous implications for what it means to know a song, and one comes to understand it as a composite of multiple memories, performances and meanings.

The Histoire de la Nouvelle-France (1609, 1611, 1612, 1617, 1618) by Marc Lescarbot (v. 1570--1641) is read as a symbolic foundation for the young colony of Port-Royal, Acadia (Annapolis, Nova Scotia), a construct which functions as a valid genesis for French America (thus, "New France" in the title refers specifically to this habitation as well as to the men who contributed to its making). Chapter I is devoted to a reading of the work's abundant paratext and identifies the topics at stake in the unfavourable rumours about the Acadian expeditions as well as about the lieutenant of Port-Royal, Jean de Biencourt, sieur de Poutrincourt. Moreover, this chapter explores the subjective marks, disseminated in the paratext, that build up the historian's ethos, which works as a proof of the validity of his object. This chapter investigates as well the metadiscursive comments on the writing of history and their incidence on the referentiality of the work. Chapter II compares the compilation of travel accounts contained in the Histoire with its sources. This comparison shows how the alteration of these accounts of travellers---who recorded themselves the result of their American expeditions---strengthens the division of the stereotyped dichotomy between the man of letters and the man of action, two functions respectively assigned to Lescarbot and Poutrincourt in the Histoire. The order of this compilation as well as the organisation of its various parts according to a diegetical logic shape specific places where a tension emerges between a reliable discourse, intended to a readership interested in the actual conditions of a colonial establishment, and the production of a textual "coating" aiming at attracting a courtly readership, to which the Jesuits, who challenged Poutrincourt's colonial project, addressed their requests. In chapter III, where are confronted the written and mapped representations of Port-Royal, this tension is even more manifest.

Minke whales, Balaenoptera acutorostrata, are the most abundant species of mysticetes in the North Atlantic Ocean; however, little is known about their site fidelity and population size in the Northwest Atlantic Ocean. Field work was conducted off the coast of Halifax, Nova Scotia Canada, mostly during the summer months of 1997 to 2000 and 2002 to 2005 with some field seasons starting as early as April and ending as late as October. During 218 days of boat-based surveys, 614 photographs (black and white film and digital) of minke whales were collected. All photographs were assigned a qualitative quality value (Q1-Q4, best to poor, respectively), and 321 were assigned Q3 or better. A total of 111 individuals were identified, although only 80 individuals had at least one high quality photograph (Q3 and higher). While many individuals were re-identified on the same day, only five individuals were resighted on separate days. Two individuals were resighted within the same year (up to 90 days apart), and three individuals were resighted in separate years (a little over three years apart). Additional photographs collected opportunistically in 2007 yielded two additional resightings of the same individual sighted four years earlier. A discovery curve that failed to reach an asymptote indicated that new individuals continued to enter the study area, thereby classifying the study area as open. Using the POPAN module available in SOCPROG 2.3, abundance was estimated to be 454 individuals (Jackknife s.e. = 398) with an estimated mortality rate of 26% per year (Jackknife s.e. = 27%). It is likely that permanent emigration and mark-loss account for much of this estimated mortality rate. Continued long term photo-identification within the study area is required to improve the abundance estimate and properly assess the degree of site fidelity. A lack of site fidelity could signify either unreliable or low density prey distribution, a limited sample size or a much larger home range than the study area. Therefore, expansion of both the study area and field effort is recommended.

The meaning of and motivations behind self-identification is a contentious topic within “the Black community.” The thesis examines the articulation of “Black” and/or “African” identities as means of gaining access to Nova Scotia’s Black Business Initiative (BBI), a state-funded organization mandated with “fostering a dynamic and vibrant Black presence” in the Nova Scotian business community. It is based on ethnographic fieldwork conducted in Halifax in 2013, including interviews with a diverse representation of 36 participants who self-identified as either "Black" or "African." Viewed as a rare redress effort directed toward and run by Blacks, the BBI is a highly visible site of contestation and competition between “indigenous Blacks” and more recently arrived “African Nova Scotians” from the African continent and Caribbean islands over the boundaries of native and foreign Blackness. The thesis argues that a group historically positioned as “Black” (i.e. Other) within a lasting narrative of displacement – both in the Americas in general, and academic diaspora discourse specifically – can be seen as adopting and adapting a discourse of indigeniety as an act of political and economic empowerment. Stuart Hall’s theoretical understanding of the articulation and positioning of Black identities is used to frame a discussion on the coupling of a distinct group’s lived experiences of subjugation and marginalization in place (i.e. Blackness) with a political and juridical ideology of belonging and entitlement to state recognition and resources (i.e. indigeniety) as a means of securing racially directed resources. It therefore challenges Paula Madden’s (2009) overly simplistic critique of this community as creating a hierarchy of Blackness and performing an erasure of Mi’kma’ki through its claims of Black indigeniety.

A study of the Nova Scotia surface air temperature over the last century (1900 to 2015) shows that internal variability on inter-annual, decadal and multi-decadal time scales can be partly explained by ocean-atmospheric climate modes, external and anthropogenic forcings. The Atlantic Multidecadal Oscillation (AMO) and Arctic Oscillation (AO) are shown to be the dominant climate drivers in Nova Scotia. The El Niño Southern Oscillation (ENSO) is also shown to be a dominant climate driver but only during the summer. Multivariate models were generated over the full time period using only natural ocean-atmospheric modes of variability but could not explain the rapid increase in the recent rate of warming (post-1980). The inclusion of anthropogenic greenhouse gas forcing to the models improved their predictive power annually and seasonally. The modelling results show that 11% of the annual variability in Nova Scotia results from natural forcings along with anthropogenic greenhouse gas forcing while seasonally up to 28% of the temperature variability can be explained by natural plus greenhouse gas forcings. The annual and seasonal low explained variance suggests that Nova Scotia is poorly modulated by climate indices, specifically during the winter, the time when relationships between ocean-atmospheric modes and the regional climate should be the strongest. It leads to believe that Nova Scotia is located in a transition zone where large-scale ocean-atmospheric modes of variability are transitioning from being positively correlated in a region to being negatively correlated in another region. The results of this study help to better understand how large-scale ocean-atmospheric modes of variability, external and anthropogenic greenhouse gas forcings affect Nova Scotia’s surface air temperatures and also provide insight into future potential variability under a changing climate.

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