Thesis (Ph.D.) -- McMaster University, 1998. / Includes bibliographical references (leaves 298-305). Also available via World Wide Web.

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The Native peoples of North America still confront the challenges of lingering colonial cultural imperialism. One such challenge is that of Native education, and its unfortunate management by the European-descended political powers. Using tactics such as assimilation, segregation and integration, the establishment used schooling as a blunt tool to solve the so-called "Indian problem"---that is, the assimilation of the Native population into the European way of life. The results were predictably tragic; the current education system is still perceived as a tool of colonization by many Natives. / After so many failed attempts, policy-makers are finally looking to return to the First Nations the education they need, not what North America thinks they should have. One example of this is the proposal to create an institution of higher learning within the Cree communities of Northern Quebec. This dissertation examines the possible challenges and benefits of such a project. It explores the relationship between Cree students and the current "mainstream" education system by way of research, participant-observation narrative and the voice of the Cree themselves while interviewed. / Since they must travel to non-Native communities to pursue higher education, Cree students typically deal with culture shock, alienation and no small degree of racism while studying. In addition a commonality of experience between the Cree and students of other Native communities while attending a "white" school precipitates a pan-Indian/super-tribal perspective, which becomes an important factor in their world view. / Because this dissertation uses participant-observation and interview methodologies for research, and because the subjects of the observation and the interviews are Cree students, then it is necessary for this dissertation to first survey the topics of Pan-Indian Identity and Culture Shock and put them into context. In fact, a large part of the participant-observation narrative is that of the author integrating into a Cree community as an educator. This narrative essentially documents the author's own stages of culture shock, a mirror to that which the Native student faces "down south" at college. These are examples of the real anxieties and challenges faced when immersed in a new and different culture. / The Native perspective is provided by the Cree students themselves in interviews that were fortunately rich in narrative recollection. In addition to answering the standard interview questions, the interviewees offered their own anecdotes, observations and insights into their experiences within the "mainstream" education system. / The conclusions drawn in this body of research may go towards dealing with the legacy of Cree distrust towards an educational system possibly perceived as an imposition of a colonizing society, and to answering the real needs of Native students who are seeking to benefit from education, whatever its form.

This thesis examines the ways in which Cree women of Waskaganish, James Bay use and understand the concept of tradition in narratives about their lives and changes in their community. The fieldnotes of anthropologist Regina Flannery, completed in the 1930's, serve to orient this research, and provide a starting point for discussion. / As northern communities continue to adapt in the face of social and economic changes, cultural categories such as tradition have concurrently undergone reevaluation. It is argued here that the meanings of tradition have become more complex as Cree women adjust to their changing environment. / It is demonstrated that tradition is used as a narrative tool in descriptions of the past, and a means by which women can discuss change and the future of their community. In addition, tradition currently occupies a significant symbolic space in women's individual cultural identities, and is incorporated in daily life in various ways. Furthermore, tradition has also become an important component of Cree political discourse. Finally, it is apparent that tradition remains a contested category among women themselves, and dissent exists as to the future transmission of traditional practices, language and values. / From this analysis, tradition emerges as a nuanced term that has a number of conceptual modalities. It is suggested that a more comprehensive grasp of complex concepts such as tradition is made possible through the prioritization of personal narratives, and the exploration of the ways in which individuals utilize, comprehend and expand on cultural categories.

This documentary study sought to determine the relevance of the James Bay Cree's cultural values and practices to their policy-making process as school committee members. The Cree's formal school system, for which they have full responsibility, is based on the values and practices of non-native society. / Using the historical method, both primary and secondary sources were searched for relevant information concerning Cree culture and its distinguishing characteristics. Evidence of a distinct egalitarian society, practicing consensus, reciprocity and communal land use was found. Sources also indicated the continuing existence and adaptability of Cree values and practices despite prolonged interaction with non-native society. / This thesis proposes that these cultural values and practices predispose the Cree to be effective school committee members. The study provides data for a possible future ethnographic study of Cree school committee participation. Further research could also focus on the policy-making process required of Cree school board members.

The nutritional and sociocultural significance of Canada Goose was documented through field research in Wemindji, Quebec and laboratory analyses (proximate composition, trace elements, fatty acids and heavy metals) at McGill University. Consumption of different parts varies by age/gender groups. Cooked flesh samples contained 25.04--36.46 g/100g protein, 6 19--26.35 g/100g fat, 5.58--11.68 mg/100g iron, 2.77--4.81 mg/100g zinc, 4.91--27.59 mg/100g calcium and 0.22--0.75 mg/100g copper. Lung and liver samples contained high amounts of iron (44.24 and 49.18 mg/100g, respectively). Canada goose provides lower amounts of saturated fatty acids and higher amounts of monounsaturated and polyunsaturated fatty acids as compared to lard. Heavy metal content of Canada goose was found to be very low, with exception of several samples containing high lead levels. Canada goose is a highly valued food, providing important amounts of energy, protein, iron, zinc and copper. This resource also has significance in spiritual, cultural and social life of the Cree.

Magisterarbeit--Philosophie und Sozialwissenschaften--Freie Universität--Berlin, 1986. / Bibliogr. p. 113-126.

I set out on this research concerned with human relations to the ecological world, and the role of law in these relationships. As one theory of nêhiyaw (Plains Cree) law and constitutionalism enables strong kinship relations between the nêhiyawak and non-human beings and things, I explore how nêhiyaw law can be revitalized to reconcile our land relationships. Wâhkôtowin, or the overarching principle that governs our relations, ensures that wellness and good living –miyo pimâtisiwin – is not only a human objective, but shared intersocietally with non-human relations and entities. This dissertation examines the constitutive role that four areas of Plains Cree livelihood – nêhiyaw âcimowina (narrative processes), nêhiyaw âskiy (Plains Cree territory and territoriality), nêhiyawewin (Plains Cree language) and nêhiyaw mamâhtâwiwina (Plains Cree ceremony) – play in ensuring such good living. Taking a ‘law as weaving’ approach’, these areas and institutions form a web to support kind relations to our environments and ecologies. Treaties provide an integral avenue to revitalize the uses of nêhiyaw law in our land relations. Canadian constitutionalism’s primary focus on human-to-human relations, without constitutional consideration of the agency of the ecological world, has had harmful effects on the wellness of non-human beings and things. When we apply the legal and constitutive principles within Plains Cree law and constitutionalism to Treaty 6, they obligate both the Crown and peoples within Canada in the same manner. / Graduate / 2021-07-27

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