This thesis explores how African American children in the North learned race and racial identity during the Jim Crow era. Influences such as literature, media, parental instruction, interactions with others, and observations are examined.

This experiment was designed to examine the effects of burning pig (Sus scrofa) remains on insect succession. Remains can be found burnt in a range of natural disasters including earthquakes, motor vehicle accidents, house fires, and brush fires. In homicides, more often than not, remains may be burnt to try and disguise the crime or destroy evidence. There has been little research conducted on the rate of insect succession at different levels of burning. This study will help to build upon the hypothesis that diverse levels of burning will each affect insect succession differently. The experiments took place in May 2017, and was repeated in August 2017. There were a total of three pigs used during this study, which were divided into quarters. Two quarters were used to represent each treatment level. One treatment remained unburnt and was used as a control in each experiment. The quarters were burnt at the research site in Holliston, MA. The Crow-Glassman Scale (CGS) was used to burn one treatment to level 2 and one treatment to level 3-4. They were then placed on site, no closer than five meters apart, surrounded by modified lobster cages and allowed to decompose. Notes, photographs, and insect collections took place every 2 hours on day 2 and twice a day for days 2 through 7. A final collection was then made on day 10 after the majority of tissue and insects were no longer present. The amount of insect activity was documented, photographs were taken, and samples were both preserved and reared through to adults. It was hypothesized that there was a correlation between insect activity and the level of burning. This was found to be true based on the results of this study, and with further research, will have the potential to aid in the determination of the post mortem interval (PMI) when burnt remains are found at the scene.

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In 1945, Black leaders gained political and financial support from the governments of Virginia and the United States to establish the Booker T. Washington Birthplace Memorial at the site of Washington’s birth in Franklin County, Virginia. The Memorial organization undertook public history work that emphasized Washington as a significant figure in United States history and provided needed education services to Black Southerners. In pursuit of their goals staff, of the Memorial navigated the political and social context of Jim Crow Virginia; this thesis discusses how the history of Booker T. Washington was represented during the founding and operation of the Birthplace Memorial (1945-1956), a time of upheaval in Virginian race relations. / M.A. / Memorials are spaces of remembrance which signify the values of the society in which they are constructed. In 1945, a group of Black leaders established a memorial to Booker T. Washington at the site of his birth in Hardy, Virginia. The establishment of this memorial was a remarkable feat in the historical context of its creation. Memorial founders gained support from white elites in the Virginia and federal governments during the Jim Crow Era, a time of legal and social discrimination against African Americans. This thesis explores the work of the public historians at The Booker T. Washington Birthplace Memorial as they gained support for its establishment, developed programming to meet the needs of the local African American community, and represented the history of Booker T. Washington.

A Old Crow, petite communauté de Vuntut Gwich’in située aux confins du Yukon, s’étend un vaste territoire à la population multiple et variée. Parmi eux se trouve un impitoyable stratège : le loup. Il est aussi difficile de suivre ses traces que celles qu’il laisse chez les humains qui le côtoient. Le loup se révèle alors de multiples manières, à condition que le chercheur s’éloigne de ses idées préconçues et qu’il adopte une certaine flexibilité. Flexibilité d’autant plus nécessaire que le principal intéressé, ici les loups, ne se montre pas. Nous nous retrouvons alors non seulement à faire l’ethnographie d’individus à l’altérité radicale, mais invisible qui plus est. En face, se trouve pourtant un autre, à l’altérité insoupçonnée : le chien. Réputé comme étant le fidèle ami de l’homme depuis des siècles, ce sont pourtant des chiens bien différents qui errent dans les allées d’Old Crow. Indépendants et opportunistes, ces chiens n’ont pas grandchose à voir avec ces animaux de compagnies qui occupent les foyers à travers l’Occident. Des chiens autrement chiens. Des loups autrement loups. Un terrain à la croisée des chemins, de l’humain à l’animal, du tangible à l’intangible. Ces animaux n’usent pas de mots, et pourtant cette expérience ethnographique nous plonge dans un univers sensible, riche de sens et d’informations, nous invitant ainsi à reconsidérer la place de ces animaux dans nos ethnographies.

This study represents five years of research on the symbolic cosmologies of four Plains Indian tribes: the Crow, the Pawnee, the Kiowa, and the Cheyenne. Although the lexicons of the four tribes reveal many color and number patterns, there appear to be certain color and number categories that are more pervasive than others. Review of the early ethnographies and folklore texts has found the color categories of red, yellow, black, and white to be significant symbols in both ritual and myth. Further investigation suggests symbolic patterns involving the numbers two and four are also important to the Crow, Pawnee, and Cheyenne. Kiowa ritual and folklore patterns reveal the numbers two, four, and ten to be dominant numbers. Through the early ethnographies, the color red and the number four, among others, were found to be symbolically significant. Red frequently symbolized the rank of a chief, a warrior, and a virtuous woman or wife. The number four often represented symbolic gestures or motions such as those seen in the arts of painting, dancing, or drumming. This symbolic linkage of color and number patterns has been expressed in rituals such as the Sun Dance and the Morning Star Sacrifice. The Sun Dance was practiced with variations by the Crow, Kiowa, and Cheyenne. The Pawnee practiced the Morning Star Sacrifice. / Thesis (M.A.)--Wichita State University, College of Liberal Arts and Sciences, Dept. of Anthropology.

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This thesis, which is written in French, examines the problems of translating modem Scottish literature into French. To illustrate them, a case study on The Crow Road by lain Banks will be undertaken. A short introduction first establishes the content of the thesis, its different parts and the strategy that we have adopted to tackle our main problem. This is identified as the cultural "otherness" of Scottish writing, which has been to a greater or lesser degree occulted in French translations of Scottish Literature. Chapter I looks at theoretical aspects of translation from a thematic point of view ranging from a philosophical approach, through a linguistic one to various cultural approaches, with specific reference to Eugene Nida and Lawrence Venuti. Chapter II examines Scotland as a nation and as a country with important linguistic and cultural differences from its southern neighbour. We will see how important this separation is in literature and how some theorists have dealt in particular with the problem of translating the vernacular. Chapter III is devoted to the analysis of the French translations of four Scottish authors, James Kelman, William McIlvanney, Irvine Welsh and lain Banks. It examines passages from the texts but also emphasises the strategies adopted by the translators. Chapters IV and V focus on respectively on lain Banks and The Crow Road in order to provide thorough social and cultural contextualisation before considering ways of translating the novel. Chapter VI considers a number of potential strategies for translating sections of The Crow Road: a 'domesticated' one, a Nabokov style, the use of a French dialect and finally one using Venuti's concepts. The conclusion suggests that translators are free to choose between competing strategies, or even to mix them, but that what is crucial is to have a thorough knowledge of the source culture, and a conscious and apparent strategy, before approaching works as culturally laden as contemporary Scottish novels. The Translator may have to have the courage to offend against existing French translation norms if translation is to be truly trans cui tural.

In 1917, Henry Billiot sued the Terrebonne Parish School Board because his children, who identified as Houma Indian, were denied access to a local white school. The resulting case, Henry Billiot v. Terrebonne Parish School Board, shaped the way in which the community of Terrebonne Parish categorized the race of not only the Billiot family but also the Houma tribe over the course of fifty years. Through the use of Jim Crow legislation, the white community legally refused to consider the Houma tribe as American Indian, and instead chose the derogatory term Sabine as the racial classification of this indigenous group, which detrimentally impacted the United Houma Nation’s fight for federal recognition as an American Indian tribe.

ABSTRACT Charles W. Chesnutt captures the essence of the Post Civil War period and gives examples of the assimilation process for African Americans into dominant white culture. In doing so, he shows the resistance of the dominant culture as well as the resilience of the African American culture. It is his belief that through literature he could encourage moral reform and eliminate racial discrimination. As an African American author who could pass for white, he is able to share his own experiences and to develop black characters who are ambitious and intelligent. As a result, he leaves behind a legacy of great works that are both informative and entertaining.