Intensive poultry production in the lower Fraser Valley of British Columbia has resulted in large quantities of poultry manure being spread on limited land space. This manure is spread on land situated above the Abbotsford aquifer. Due to the high amount of nitrogen and phosphorus present in poultry manure, there is a danger of these nutrients leaching into the groundwater of the aquifer as nitrates. High levels of nitrates in drinking water have been linked to various health hazards such as Methemoglobinaemia, stomach cancer, and gastric cancer. The leaching problem is further compounded by the fact that the region has porous soils, a high water table, and very high annual rainfall. This problem was addressed by analyzing several dietary treatments having varying levels of crude protein from a high of 25% CP (crude protein) to a low of 18% CP and supplemented with the commercial amino acids L-LYS , DL-MET , L-THR, and L-TRY . A linear programming model was used to determine the least cost diet from the various dietary treatments. The most efficient dietary treatment was then identified by Manure disposal options such as storage, land application, and transportation were also considered along with their associated costs. Linear programming was used to identify the least cost manure disposal strategy complying with British Columbia environmental regulations by using a combination of the three options. The results from the two models above were then combined to identify the optimum manure management strategy for a poultry farm in the Fraser valley complying with environmental regulations. The results indicate that diets containing lower levels of crude protein and supplemented with amino acids costs less than those containing higher levels of crude protein. These diets perform better because the nitrogen in the protein is utilized more efficiently thereby resulting in less nitrogen excretion in the manure. Manure that contains low amounts of nitrogen costs less to dispose than that having high amounts of nitrogen. Use of diets containing low levels of crude protein and supplementing them with commercial amino acids can lower the costs of poultry farmers significantly while complying with environmental regulations.

This thesis considers the spread of coyotes into the Fraser Valley from an historical/geographical perspective. Using the models of Coyote and Canis latrans, it follows coyotes from their traditional range in Nlha7kapmx territory into the Fraser Valley and eventually the city of Vancouver. In doing so, it examines both changing landscapes and changing perceptions of predators over the past 125 years. In much the same way as it has distinguished "wilderness" from "civilization," the settler imagination has separated the paths, patterns, and places of wildlife from those of human settlement. This thesis introduces an animal who has persistently challenged those boundaries. In Nlha7kapmx traditions, Coyote is a transgressive character, a clever opportunist, a powerful transformer, and an irrepressible trickster who may be killed repeatedly but always revives. These same qualities can be seen in scientific descriptions of coyotes. The ways of coyotes — their adaptability, intelligence, and social geography ~ have helped them withstand persecution and inhabit new environments. Coyotes appear in places we do not expect, and, as predators, in places that we actively defend from their presence. Coyotes were first reported in the Fraser Valley in 1892, following the completion of the railway and the commencement of agricultural settlement. Today they are commonly seen throughout the region. Their presence has been the object of successive campaigns to exterminate, control, and, eventually, co-exist with them. From the bounty system to widespread poisoning and the designation of "problem animals," these efforts have been shaped by changing understandings of the place of wildlife in relationship to settlement, and the complex geographies of coyotes themselves. This thesis argues that coyote control has been a losing battle: an attempt to claim space from a species that thrives in the margins; an effort to exterminate quintessential survivors. The evolution of coyote control in B.C. is best understood as a progressive concession of space.

This dissertation historicizes and explains the tensions that arose between localized and regionally dispersed expressions of group affiliation and political authority among the indigenous people of the Lower Fraser River watershed after European contact. It accomplishes this by directly engaging indigenous historiography and epistemology. The period examined covers the late eighteenth century, just prior to the first smallpox epidemic, through to 1906 when a delegation of Salish men met with King Edward in London on behalf of all the Native people of British Columbia. I argue that Aboriginal collective identity and political authority are and were situationally constructed products of complicated negotiations among indigenous people and between Natives and newcomers. Multiple options were always available and the various expressions that shared identity assumed never were the only ones possible. Consequently, among the local indigenous population, history has always been regarded as an important arbitrator of identity and disagreements over competing historical interpretations highly contentious. To a greater extent than has been appreciated, changes in the way Native collective affiliations have been constituted have been informed by reference to ancient sacred stories and an ongoing process of interpreting past precedence. They are also intimately linked to migrations. Over time and across geography, different indigenous people have used these stories to different ends. Gendered and class-based distinctions in the way these narratives have been applied to either the creation of innovative collective identities or to the defense of older expressions reveal the tensions within Aboriginal society and between Natives and newcomers that arose as indigenous people struggled to make sense of a rapidly changing colonial world. The uncertainty following pivotal historical events allowed these submerged tensions to assume more public forms. Examined here are the important identity shaping historical events and migrations that indigenous historiography has emphasized: Creation, the Great Flood, the 1780 smallpox epidemic, the establishment of local Hudson's Bay trading posts in 1827 and 1846, the 1858 goldrush, the imposition of colonial reserves, the banning of the potlatch, the 1884 hostile incursions into Canadian Native communities of an American lynch mob, and the government policy to transform Salish fishermen into western-style farmers. Ultimately, Western ideologies, colonial authority and global economic forces are considered as forces acting within indigenous society, and not merely as exogenous powers acting upon

The Sto:lo people face many challenges and issues as they create a government and justice system based on prior ways of governance and justice. Some of these challenges and issues include the documenting and synthesizing of current understanding of judicial practices, establishing principles of membership or citizenship, legitimizing their own institutions, and establishing the scope and mandate of the House of Justice. The Sto:lo people are deciding what they want their justice system to look like. They face a multitude of existing judicial models and the importation of legal practices from elsewhere. Members of the Sto:lo Nation negotiate their way through various levels of federal and provincial government bureaucracy as they form relationships with these government bodies and establish their place among them. Yet, Sto:lo members must also temper their own bureaucratic growth with the need to remain flexible and responsive to the needs of the community. Current understandings of Sto:lo justice practice frame the expectations the Sto:lo people have of their own justice system. Discursive features of previous justice practices and contemporary Sto:lo issues include the importance of elders in community decision making, the importance of community and cohesion, the strength of the family and the desire to settle problems internally without external interference, the importance of sharing resources, and the Sto:lo's connection to the spiritual world. In this paper I study the inception and growth of Sto:lo nationhood, and the creation of one of the Sto:lo Nation's emerging institutions, the House of Justice. I refer to the ethnonationalist literature of Benedict Anderson, Stanley J. Tambiah and John L. Comaroff Anderson's "imagined community" is the central metaphor for this paper.

The Halifax Asylum for the Blind, the first residential school for blind children in Canada, opened its doors in 1872 as a charitable institution with educational goals. This work explores the foundation of the Asylum in light of Halifax’s religious, economic, and educational history in the mid-nineteenth century. It highlights the influence of local personalities and the fight for financial stability that led to a changed understanding of educating blind children and adults from that of charitable need to philanthropic right.

This research explores the changing nature of social organization associated with the growth and breakup of large nucleated hunter-gatherer winter settlements in the Mid-Fraser region of south-central British Columbia, ca. 2000-300 cal. B.P. It uses hierarchy and heterarchy as overarching conceptual frameworks for theorizing and evaluating structures of social and political organization. Regional radiocarbon data were used to examine issues of demography and to evaluate the role of scalar stress in producing social change in these burgeoning communities. In order to explore aspects of economic practice and wealth distribution over time artifacts, fauna, and features from sixteen different housepits from five different village sites near the present-day town of Lillooet, British Columbia were analyzed. Results suggest that the villages formed around 1800 cal. B.P. and attained peak population ca. 1200 cal. B.P. The onset of the Medieval Climatic Anomaly at that time altered resource conditions, resulting in greater reliance on mammalian rather than riverine resources. Increased pressure on these resources led to the incorporation of greater amounts of small bodied mammals after 1000 cal. B.P. Apparent declining numbers of houses within large villages after 1200 cal. B.P. suggest that village abandonment began at this time, with individual families likely settling in dispersed villages. The large villages were totally abandoned by 900-800 cal. B.P. Lack of evidence for wealth differentiation in these contexts suggest that social hierarchy based on control over access to resources never emerged in the large villages and that more egalitarian conditions prevailed. Heterarchical structures that allow for shifting balance of power between bands and individual families is argued to have characterized the shift between population aggregation and dispersal.

Thesis (M.C.S.)--Regent College, 1987. / Abstract. Vita. Includes bibliographical references (leaves 145-150).

Thesis (M.A.)--Virginia Polytechnic Institute and State University, 1994. / Vita. Abstract. Includes bibliographical references (leaves 104-108). Also available via the Internet.

Research Project (M.B.A.) - Simon Fraser University, 2006. / Theses (Faculty of Business Administration) / Simon Fraser University. Senior supervisor : Dr. Jennifer C. Chang. MBA-MKTG Specialist Program.

Alek Fraser spent most of his adult life in the world of education in the British colonies. His tenure of office as Principal of Trinity College, Kandy, one of Ceylon's most prestigious schools for boys, ran from 1904 to 1924 and covered a period of immense educational, societal and political change. Fraser's own vision of his task was to create an environment in which indigenous Christianity would develop within the island. For Fraser the whole future of the colony depended upon the success of this venture, the creation of a truly Eastern nation rooted in an indigenous leadership committed to Christianity.