This study explores the nature of culture contact experience of the early historical polities in the Philippines. The historical analysis and the result of the archaeological excavation at Lubang Island allows us to reexamine the entanglements of local populations against the colonial culture and how these entanglements have been perceived, mediated, and even transformed by the actions of native peoples in the past. The present study offers an alternative model for culture contact studies and how to generate questions about human behavior and interaction in the past by using critical analysis of ethnohistorical documents, archaeological data, and anthropological theory.Under the general model of culture contact study and colonialism, the archaeological study focuses on the documentation and analysis of a collection of artifacts and faunal remains excavated from a settlement-fortification site, believed to have been occupied and used from the early A.D. 1200s to the late A.D.1800s.In this dissertation, I use historical data to examine the historical trajectory of local polities on Lubang Island and situate them in a particular context where native people's interactions with other groups define their everyday actions as reflected in the archaeological record. I develop an alternative model using an agency-based approach that focuses on the relationships linking human actors and their behavior in the past. Such a model allows us to rethink the history of Lubang Island and its people according to how they acted and defined themselves. Moreover, the issues of complexity in small-scale polities in the Philipppines need to be teased out in order to elucidate the different levels and scales of complexity in the various historical contexts of early polities in Island Southeast Asia. Only then can we truly understand the variables involved in social reproduction and the ways in which early Filipinos lived and encountered cross-cultural interaction in the past.

Following the First World War, colonial policy in West Africa underwent a transition as British administrators began to adopt indirect rule reforms to help usher in peasant-driven agricultural development in Northern Ghana. This thesis addresses the impact of these important policy changes on women and children through a study of local colonial and indigenous responses to four bodily practices: female circumcision, human trafficking (female pawning and illicit adoption), nudity and prostitution. Although much has been written about colonial and post-independence legislation of the female body, especially the female circumcision controversy in Kenya and prostitution in the mines and cities of east and southern Africa, few historical studies have fully considered the role of West African development doctrine, or the importance of ‘tradition’ and ‘community’, in colonial policies affecting women and children in Northern Ghana. Through a Parliamentary inquiry in 1930, West African departments came to reluctantly engage with questions of women and children’s status. Collectively, they decided that a gradualist path which sought to preserve community or ‘tribal’ cohesion was preferable to legislation promoting individual rights and civil society. This thesis situates this reluctance to introduce potentially destabilizing legislation in the context of development doctrine in northern Ghana. This thesis focusses on the north-eastern borderland corridor of northern Ghana where in the 1930s anthropologists and district officials investigated questions of female circumcision and as a solution to Parliamentary inquiry, sought to encourage a milder form practiced in infancy, rather than adolescence. The refusal to legislate reflected West African officials’ privileging of ‘community’ over the ‘individual’ and was repeated in their responses to ‘undesirable practices’, including nudity, pawning, and in post-independence times, illicit adoption and prostitution. In exploring state officials’ handling of these practices in a gradualist manner, this thesis illuminates the connections between development doctrine and the role of the male colonial gaze in managing undesirable practices in north-eastern Ghana, West Africa. / Thesis (Ph.D, History) -- Queen's University, 2014-04-03 14:33:00.037

The Inuit have experienced significant cultural changes since initial contact with European settlers and explorers in the 17th Century, changes that accelerated in the mid- 20th century. Basing their relationships to the Inuit in imperialism (the policy and practice of empire expansion), Europeans used political, economic and cultural tactics to swiftly establish a cultural hierarchy and solidify the Inuit’s position as ‘The Other’ – an ‘out-group’ viewed as inherently inferior to the ‘in-group’. The Arctic has remained hierarchized because of implicit settler colonial processes that permeate political and cultural relations and underpin modern policy development. An examination of the nutrition transition – the shift away from traditional foods to commercialized market options – brings these implicit settler colonial processes into focus. The transition to a Western diet has accompanied chronic poverty and provoked high levels of food insecurity, resulting in numerous negative health outcomes among Inuit. Current health promotion initiatives employ an ineffective downstream approach to reduce Nunavut food insecurity – which is approximately three times greater than the Canadian average – when the issue is a result of rampant poverty. Disproportionately high rates of food insecurity are a manifestation of settler colonialism and fuel a covertly racist national attitude toward the Inuit, maintaining their marginalized position. This study examines national coverage of Nunavut food insecurity as presented in two of Canada’s most widely read newspapers: The Globe and Mail and National Post. A critical discourse analysis (CDA) was employed to analyze 24 articles, 19 from The Globe and Mail and 5 from National Post. Analysis suggests national print media propagates the Inuit’s position as The Other by selectively reporting on social issues such as hunger, poverty and income. Terms such as “Northerners” and “Southerners” are frequently used to categorically separate Nunavut from the rest of Canada and Inuit-driven efforts to resolve their own issues are widely ignored. This effectively portrays the Inuit as helpless and the territory as a failure, and allows Canadians to maintain colonialist views of Inuit inferiority and erroneously assume Federal initiatives effectively address Northern food insecurity. / Thesis (Master, Kinesiology & Health Studies) -- Queen's University, 2014-02-27 10:52:16.947

This is an analysis of Goan identity issues in the twentieth and twenty-first centuries using unconventional sources such as novels, short stories, plays, pamphlets, periodical articles,and internet newspapers. The importance of using literature in this analysis is to present how Goans perceive themselves rather than how the government, the tourist industry, or tourists perceive them. Also included is a discussion of post-colonial issues and how they define Goan identity. Chapters include “Goan Identity: A Concept in Transition,” “Goan Identity: Defined by Language,” and “Goan Identity: The Ancestral Home and Expatriates.” The conclusion is that by making Konkani the official state language, Goans have developed a dual Goan/Indian identity. In addition, as the Goan Diaspora becomes more widespread, Goans continue to define themselves with the concept of building or returning to the ancestral home.

During the late 19th and early 20th centuries the kingdom of Buganda in East Africa endured rapid changes which threatened its autonomy and power, including repeated civil wars, conversion Christianity, and the gradual transition to British colonial rule under the Uganda Protectorate. Apolo Kagwa (1864-1927) played important roles throughout, serving as prime minister and then as regent to two Bugandan kings, while also being knighted by the British. Kagwa needs to be recognized for his creative work in adapting politics and culture to protect and preserve the integrity and future of Buganda; this new biography informed by recent historical scholarship advances this. Pursuing his own interests, but also those of the kingdom, he mediated political and cultural change with the intent of renovating Buganda, heeding local politics while adeptly anticipating and manipulating British interests in the region, to help prepare and secure Buganda for the colonial period.

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This study aims to examine critiques of social injustices expressed through the medium of literature by Native peoples of Canada and Japanese Canadians. My objectives are to explore literary representations of their struggles and examine how these representations and the struggles intersect. My study uses the following: “Coyote and the Enemy Aliens” by Thomas King, My Name is Seepeetza by Shirley Sterling, Obasan by Joy Kogawa, The Kappa Child by Hiromi Goto, Burning Vision by Marie Clements, and “The Uranium Leaking from Port Radium and Rayrock Mines is Killing Us” by Richard Van Camp. The findings reveal Canada’s nation state still rooted in a White settler constructed society, and a legacy of imperialism in the form of globalization that destroys Native peoples’ lands. My thesis concludes with the im/possibilities of reconciliation, also considering my own role as a person of colour, a temporary settler from Japan.

Bangladeshi Bengali migration to Canada is a response to globalization processes, and a strategy to face the post-independent social, political and economic insecurities in the homeland. Canadian immigration policy and the Multicultural Act that were adjusted to meet labour demands in local job markets encouraged the building of a new and growing Bangladeshi Bengali immigrant community in Canada. The general objective of this research is to explore how Bangladeshi immigrants’ national, ethnic, cultural, religious, gender, and class identities that were shaped within historical and political contexts in Bangladesh are negotiated in new immigrant and multicultural contexts in Toronto. By looking at various identity negotiation processes, this research aims to critically examine globalization theories in social science, and multicultural policies in Canada. More specifically, the objective is to determine whether transnational migration to Canada as a global process creates homogeneity, disjuncture, hybridity, or inequality in Bangladeshi immigrants’ lives in Toronto, and how Bangladeshi Bengalis as an ethnic and cultural group relocate their identity within Canadian multiculturalism. In order to address these objectives and issues, one year of in-depth anthropological research was conducted among the Bangladeshi immigrants in Toronto between 2007 and 2008. The core research location was the Danforth and Victoria Park area, but in order to address class diversity, respondents from Dufferin and Bloor Streets, Regent Park, and Mississauga areas were incorporated. Applying snowball and purposive sampling techniques, and identifying key informants, 75 Bangladeshi immigrant families were selected from three religious groups – Muslim, Hindu, and Christian. In-depth personal interviews, case studies and focus group discussions were conducted among these Bangladeshi immigrants. This research underscores that, on one hand, Bangladeshi Bengali immigrants negotiate and re-define their “proper” ethnic, cultural, nationalist, and religious identities by imagining, memorizing, simulating, and celebrating local traditions. On the other hand, immigrants define “authentic” identity by creating “separations” and “differences” based on colonial and nationalist histories. Religious differences, the ideology of “majority and minority”, and social classes play major roles in shaping identity. This study finds that multicultural diasporic immigrant space is neither a disjointed, nor an in-between space, nor a place where ethnic cultures are only “consumed”, but it is a battleground to resist and challenge religious and gender inequalities in a globalized location. Bangladeshi Bengali identity is both fixed and contextually variable; identity is shaped in response to political contexts of both global and local.

Indigenous planning continues to emerge globally, with increasing emphasis being placed on Indigenous autonomy and planning practices. By discussing an urban example of Indigenous planning – specifically the values and characteristics of the Neeginan project or vision for the North Main area of Downtown Winnipeg – this thesis aims to shed some light on urban Indigenous planning, as well as how it may differ from, and overlap with, other forms of planning and other types of spaces and built environments within the city. In doing so, it offers not only an assessment of Indigenous planning as it has been undertaken in a particular urban context. It also offers an assessment of how planning in general can continue to decolonize its practices as it learns to better support and relate to Indigenous priorities and planning approaches.

In this thesis, I examine how colonial constructs on Chinese culture affects people's views toward sexual minorities in Hong Kong. In the first Chapter, I explain the shift of my research focus after I started my research. I also conduct a brief literature review on existing literature on sexual minorities in mainland China and Hong Kong. In the second Chapter, I examine interviewees' accounts of family pressure and perceived conflicts between their religious beliefs and sexual orientation. I analyze interviewees' perceptions of social attitudes toward sexual minorities. Hidden in these narratives is an internalized colonial construct of Chinese culture in Hong Kong. This construct prevented some interviewees from connecting Christianity with oppression toward sexual minorities in Hong Kong. In the third Chapter, I examine the rise of right-wing Christian activism in pre- and post- handover Hong Kong. I also analyze how sexual-minority movement organizations and right-wing Christians organized in response to the political situation in Hong Kong. Then, I present the result of content analysis on debates around two amendments to the Domestic Violence Ordinance (DVO)-the first legislation related to sexual minorities in Hong Kong after handover. I draw on data from online news archives and meeting minutes and submissions of the Legislative Council (LegCo). Based on the rhetoric of US right-wing Christians' "(nuclear) family values," Hong Kong right-wing Christians supported excluding same-sex cohabiting partners from the DVO. This rhetoric carved out a space for different narratives about "Chinese culture" and "Chinese family." These different versions of Chinese culture matched diasporic sentiment toward the motherland and gained currency from post-handover political landscape and power configuration in Hong Kong. These versions also revealed the colonized and diasporic mindset of opponents of the amendments; these mindsets also reflect the same internalized colonial construct of "Chineseness" my interviewees have. Based on analyses of interview data in Chapter II and in Chapter III of how people view sexual minorities, I argue that a colonial diasporic psyche aptly captures people's views toward sexual minorities in Hong Kong. Since the political situation and DVO are specific to Hong Kong, I do not include interviewees who are not of Hong Kong origin in this thesis.