This thesis explores the wide variety of ways in which radical intellectuals and activists in Montreal used and adapted Third World decolonization theory to build a broad movement of solidarity and anti-colonial resistance from 1963-1972. Beginning in the early 1960s, activists and intellectuals in Montreal began drawing upon the language of Third World decolonization to resituate their understandings of themselves, their society, and the world in which they inhabited. Through their engagement with Third World liberation theory – and the closely related language of Black Power – radical intellectuals in Montreal sought to give new meaning to the old conception of humanism, and they worked to drastically expand the geographical frame of reference in which Quebec politics were generally understood. After analyzing the shifting meaning of decolonization in the period leading up to the late 1960s, this thesis explores the ways in which various groups adopted, built upon, challenged, and shaped the conception of Quebec liberation. Montreal’s advocates of women’s liberation, the city’s Black activists, defenders of unilingualism, and labour radicals were all deeply shaped by the intellectual and urban climate of Montreal, and by ideas of Quebec decolonization. They developed their own individual narratives of liberation, yet linked by the flexible language of decolonization, these narratives all greatly overlapped, forming a vast movement which was larger than the sum of its parts. If the concept of decolonization was extremely powerful, however, it was also highly ambiguous and contradictory, and activists only slowly came to an understanding of the multi-layered nature of colonialism in Quebec. By the early 1970s, the idea of decolonization was slowly abandoned by those advocating radical social change in the city. This thesis makes three interrelated arguments. First, it argues that radicalism in Quebec in the 1960s cannot be understood outside of the larger international context in which it emerged. Second, it attempts to rethink the ways in which different groups and movements during the 1960s interacted and fed upon each other’s analyses and learned from each other. And, finally, by looking at the centrality of Third World decolonization to the development of dissent in Montreal, it hopes to add new perspectives to the growing field of international Sixties scholarship, by insisting that history of the ‘West’ was profoundly shaped by its interactions with the Third World. / Thesis (Ph.D, History) -- Queen's University, 2007-11-02 13:07:24.642 / SSHRC

Debate has been reignited about whether genocide occurred in Canada. The residential school system has garnered attention as a system of attempted genocide, involving the forcible removal of Indigenous children from their families and communities with the goal of assimilating those children into Anglo-European culture. The residential school system began to wind down in the 1960s, but the introduction of provincial child welfare services on reserves and the migration of many Indigenous families to urban centres led to increased apprehension of children from their families by the state. Most of these children were placed with non-Indigenous foster and adoptive families, often out-of-province and sometimes out-of-country. This period of apprehension and relocation of Indigenous children came to be known as the Sixties Scoop. In this paper, I examine the continuities between the residential school system and the Sixties Scoop era of the child welfare system using a relational genocide framework to analyze attempted group destruction. The main finding of this thesis is that the forcible removal of Indigenous children from one group to another threatened the survival of Indigenous communities and the ability of groups to reproduce themselves according to their own cultural codes.

No description available.

This dissertation examines the various ways in which the experience of psychoactive drugs such as marijuana, LSD, and other substances influenced the development of psychedelic music on the West Coast during the Sixties. The first chapter of this work chronicles the evolution of mainstream America's understanding of psychoactive drugs. It focuses, in particular, on the role of mid-century figures such as Aldous Huxley, Ken Kesey, and Timothy Leary in disseminating the psychedelic paradigm, which held that certain psychoactive substances were capable of helping individuals gain a greater understanding of themselves, others, and the nature of existence. The second chapter of this work explores how the term "psychedelic," and the experiences the term espouses, came to be used as musical descriptors. It specifically details the various ways that amateur participation, musical eclecticism, and technological advances resulted in highly innovative works that provided surreal experiences similar to the drugs that shared their name. Chapter three explores self-report and laboratory research concerning the subjective effects of marijuana and LSD on the experience of sound, music, and creativity. It also presents new findings from a self-report study of 181 participants, which examined the various ways that marijuana affects the appreciation of specific musical sounds. The fourth and final chapter performs a psycho-aesthetic analysis of three examples of psychedelic music using the findings discussed in chapter three and theories from the field of music cognition. It posits various ways in which a direct relationship can be appreciated between the subjective effects of certain psychedelic substances and the experience of psychedelic music. In some instances, it asserts that psychedelic music can be understood to be emulating the effects of substances through its incorporation of sounds and musical structures that are emblematic of the specific effects of these drugs. In others, it suggests that these drugs enhance the experience of psychedelic music by playing upon the altered sensibilities of listeners who were experiencing its sounds under their effects. / 2017-05-01T00:00:00Z

Thesis (M.A.)--Miami University, Dept. of History, 2003. / Title from first page of PDF document. Document formatted into pages; contains 59 p. Includes bibliographical references (p. 55-59).

The triple coordinates of youth, the Sixties and the Cuban Revolution interact to create a rich but relatively unexplored field of historical research. Previous studies of youth in Cuba have assumed a separation between young people and the Revolution, and either objectify young people as units that could be mobilized by the Revolution, or look at how young people deviated from the perceived dominant ideology of the Revolution. This study contends that, rather than being passive in the face of social and material change, young people in 1960s Cuba were active agents in that change, and played a role in defining what the Revolution was and could become. The model built here to understand young people in 1960s Cuba is based on identity theory, contending that youth identity was built at the point where young people experienced – and were responsible for forging – an emerging dominant culture of youth. The latter entered Cuban consciousness and became, over the course of the 1960s, a part of the dominant national-revolutionary identity. It was determined by three factors: firstly, leadership discourse, which laid out the view of what youth could, should or must be within the Revolution, and also helped to forge a direct relationship between the Revolution and young people; secondly, policy initiatives which linked all youth-related policy to education, therefore linking policy to the radical national tradition stemming from Martí; and thirdly, influence from outside Cuba and the ways in which external youth movements and youth cultures interplayed with Cuban culture. Through these three, youth was in the ascendancy, but, where young people challenged the positive picture of youth, moral panics ensued. Young people were neither inherent saints nor accidental sinners in Cuba in the 1960s, and sought multiple ways in which to express themselves. Firstly, they played their role as activists through the youth organisations, the AJR and the UJC. These young people were at the cutting edge of the canonised vision of youth, and consequently felt burdened by a failure to live up to such an ideal. Secondly, through massive voluntary participation in building the Revolution, through the Literacy Campaign, the militias and the aficionados groups, many young people in the 1960s internalised the Revolution and developed a revolutionary consciousness that defines their generation today. Finally, at the margin of the definition of what was considered revolutionary sat young cultural producers – those associated with El Puente, Caimán Barbudo and the Nueva Trova, and their audience – who attempted to define and redefine what it meant to be young and revolutionary. These groups all fed the culture of youth, and through them we can start to understand the uncertainties of being young, revolutionary and Cuban in this effervescent and convulsive decade.

Thesis (doctoral)--Universität, Hamburg.

North Texas State University and the surrounding Denton community enjoyed a quiet college atmosphere throughout most of the 1960s. With the retirement of President J. C. Matthews in 1968, however, North Texas began witnessing the issues most commonly associated with the turbulent decade, such as the struggle for civil rights, the anti-Vietnam War movement, the fight for student rights on campus, and the emergence of the Counterculture. Over the last two years of the decade, North Texas State University and the surrounding community dealt directly with the 1960s and, under the astute leadership of President John J. Kamerick, successfully endured trying times.

This thesis is the first study of 'Christian radicalism' in the Church of England between 1957 and 1970. Radicalism grew in influence from the late 1950s, and burst into the national conversation with John Robinson’s 1963 bestseller, Honest to God. Emboldened by this success, between 1963 and 1965 radical leaders hoped they might fundamentally reform the Church of England, even though they were aware of the diversity of their supporting constituency. Yet by 1970, following a controversial turn towards social justice issues in the late 1960s, the movement had largely reached the point of disintegration. The thesis offers five central arguments. First, radicalism was fundamentally driven by a narrative of epochal transition, which understood British society in the late 1950s and early 1960s to be undergoing a seismic upheaval, comparable to the transition between the Middle Ages and the Renaissance. Secondly, this led radicals to exaggerate many of the social changes occurring in the period, and to imagine the emergence of a new social order. Radicals interpreted affluence as an era of unlimited technology, limited church decline as the arrival of a profoundly secular age, and limited sexual shifts as evidence of a sexual revolution. They effectively created the idea of the ‘secular society’, which became widely accepted once it was adopted by the Anglican hierarchy. Third, radical treatment of these themes was part of a tradition that went back to the 1940s; radicals anticipated many of the themes of the secular culture of the 1960s, not the other way round. Fourth, far from slavishly adopting secular intellectual frameworks, radical arguments were often framed using theological concepts, such as Christian eschatology. Finally, for all these reasons, Christian radicals made an original and influential contribution to the elite re-imagination of British society which occurred in the 1960s.

Thesis advisor: James O'Toole / In the 1960s American Jesuit secondary school administrators struggled to resolve a profound tension within their institutions. The religious order's traditional educational aim dating back to the 1500s emphasized influence through contact with "important and public persons" in order that the Jesuits might in turn help direct cultures around the world to a more universal good. This historical foundation clashed sharply with what was emerging as the Jesuits' new emphasis on a preferential option for the poor. This dissertation argues that the greater cultural and religious changes of the 1960s posed a fundamental challenge to Catholic elite education in the United States. The competing visions of the Jesuits produced a crisis of identity, causing some Jesuit high schools either to collapse or reinvent themselves in the debate over whether Jesuit schools were for richer or for poorer Americans. The dissertation examines briefly the historical process that led to this crisis of identity, beginning with the contribution of Jesuit education to the Americanization of massive numbers of first and second-generation immigrant Catholics as they adjusted to life in America in the first half of the twentieth century. As Catholics adapted, increasingly sophisticated American Jesuit schools became instrumental in the formation of a Catholic elite, and many of the institutions found themselves among elite American schools. This elite identity was disrupted by two factors: the cultural volatility of the 1960s and the Jesuits' election of a new leader, Pedro Arrupe. While some Jesuit educators embraced Arrupe's preferential option for the poor, others feared it would undercut the traditional approach of outreach to the elite. Through a case study of one Jesuit boarding school, the dissertation seeks to expand our understanding of the impact of 1960s social change into the less-explored realms of religion and education. / Thesis (PhD) — Boston College, 2013. / Submitted to: Boston College. Graduate School of Arts and Sciences. / Discipline: History.