Thèse diffusée initialement dans le cadre d'un projet pilote des Presses de l'Université de Montréal/Centre d'édition numérique UdeM (1997-2008) avec l'autorisation de l'auteur.

Entre 1876 et 1982, en raison de la Loi sur les Indiens et ses clauses assimilatrices et discriminatoires, les Métis sont exclus des politiques indiennes du gouvernement fédéral et ne sont pas reconnus en tant qu’Autochtones. Entre la création du Conseil national des Autochtones du Canada (CNAC) en 1971 et le rapatriement de la constitution du Canada en 1982, de nombreux espaces de reconnaissance des droits et des identités autochtones des Métis et des Indiens sans statut (MISS) émergent au Canada. D’abord par la création des organisations représentatives MISS à travers le pays, ensuite par le financement de recherches historiques et légales dans le cadre des revendications territoriales, et finalement par la reconnaissance des Métis et de leurs droits au sein de la constitution. Dans le cadre de l’ouverture de ces espaces et dans le contexte pressant des revendications territoriales et du rapatriement de la constitution, le CNAC et l’Alliance laurentienne des Métis et des Indiens sans statut (ALMISS) ont mis en valeur différentes définitions et conceptions des droits et des identités MISS au Canada afin de se faire reconnaître par les sphères décisionnelles de l’État. À cet effet, dès 1978, le CNAC valorise une conception ethnonationale du fait métis centrée sur la communauté de la rivière Rouge. Quant à elle, l’ALMISS défend qu’il n’existe rien de tel qu’une Nation Métis au Québec et dans l’Est canadien, mais entend affirmer son appartenance au sein des réalités historiques, culturelles et familiales des Premières Nations. / Between 1876 and 1982, Métis were excluded from federal Indian policy, as they were not recognized as indigenous owing to the discriminatory and assimilationist clauses within the Indian Act. However, numerous spaces emerged for the recognition of the indigenous nature of the rights and identities of Métis and non-status Indians (MNSI) amid the creation of the Native Council of Canada in 1971 and the repatriation of the Canadian constitution in 1982. Among these were the creation of MNSI representative organizations across the country, the funding of historical and legal research for land claims, and lastly, the recognition of Métis rights as an Aboriginal people within the constitution. Within the scope of these spaces and the pressing context of land claims and constitutional repatriation, the NCC and the Laurentian Alliance of Metis and non-status Indians (LAMNSI) highlighted different ideas and definitions on the rights and identities of MNSI people in Canada in order to be recognized by the state. For this reason, the CNAC valued an ethno-national concept of Métis that was centered around the Red River community. Consequently, LAMNSI argued that there was no such thing as a Métis Nation in Quebec or in eastern Canada. Instead, LAMNSI affirmed that its members belonged to the historical, cultural and familial realities of the First Nations.

Ma thèse explore les rencontres qui eurent lieu entre Français, Amérindiens et Africains en Louisiane, à l'époque de l'Amérique coloniale. C'est plus précisément sur la partie sud du territoire que ce travail s'est penché. Les bornes chronologiques sont 1686, découverte du territoire par Robert La Salle et 1803, vente du territoire, alors Français, aux Américains par Napoléon en 1803. Mon projet était d'analyser les rapports établis entre ces trois groupes en mettant l'accent sur les relations intimes qui se sont créées entre eux (relations sexuelles, concubinage, mariages mixtes), et les liens de parenté sont également des objets d'étude dans cette recherche. De ces relations intimes émergent diverses communautés : ainsi, les " métis " font référence aux enfants nés de Français et d'Amérindiens alors que les " Griffe " désignent une autre communauté, résultat d'unions entre Africains et Amérindiens. L'étude de ces deux groupes représente une partie de ce travail. Cette thèse s'attache aussi à analyser les conséquences de ces unions sur les rapports sociaux, économiques, et diplomatiques entre ces différents peuples.

Vitamin A, protein, iron, zinc, and polychlorinated biphenyls (PCBs) were studied in the food system of the Sahtu (Hareskin) Dene/Metis of Fort Good Hope (FGH) and Colville Lake (CL), NWT. Traditional foods contributed significantly more (p 00% of the Canadian Recommended Nutrient Intake (RNI) for protein, iron, and zinc but vitamin A consumption was generally $<$50% RNI. In all seasons, market foods provided significantly more vitamin A (p $ le$ 0.05) than traditional foods for FGH adults. Body weights were assessed for comparison of PCB intakes with the tolerable daily intake level (TDI) $(<$1 ug/kg body wt/day). Women $ ge$19 yrs weighed 59.9 $ pm$ 10.7 kg while men weighed 71.7 $ pm$ 11.4 kg. Most of the adult population consumed $<$25% TDI for PCBs.

While previous health research with Aboriginal populations focused almost exclusively on Aboriginal Peoples of First Nations descent living on reserves or in isolated rural communities in Canada, this study focusing on diabetes aimed to engage Aboriginal Peoples of First Nations and Métis descent living in an urban Ontario setting. Type 2 diabetes mellitus is a progressive metabolic disorder that affects Aboriginal Peoples of Métis and First Nations descent disproportionately compared to the rest of the Canadian population. To understand this disparity in diabetes incidence and to address issues with existing diabetes prevention and management strategies, this study: a) explores the perceptions surrounding Type 2 diabetes and its prevention from First Nations and Métis community people and health service providers and policy makers; and b) informs the existing diabetes prevention, management and care strategies in light of these perceived understandings. Primary data was collected through 40 in-depth one-on-one narrative interviews with First Nations and Métis people, health service providers and policy makers. Thematic codes that emerged through the narrative analysis of this data revealed that to fully understand the social determinants of diabetes in an urban First Nations and Métis people’s context required the application of intersectionality theory, since production of First Nations and Métis diabetes is socially determined and deeply intersectional. By combining the concepts of the social determinants of health and intersectional approaches, narrative analysis of the primary data revealed that diversities in socio-economic, cultural, legal and spatial contexts determine First Nations and Métis people’s life choices and have a strong bearing on their health outcomes. First Nations and Métis participants’ narratives revealed that dimensions of marginalization were reflected not only through inadequate material resources, but also through intersections of multiple factors such as colonial legacies, stereotyping, legal statuses, and the pan-Aboriginal nature of government policies and services. First Nations and Métis community members indicated that preventive programming aimed at avoiding or managing diabetes should be grounded in balancing and restoring the positive aspects of physical, mental, spiritual and emotional health and should also balance their diverse needs, lived realities, and social circumstances. The views of health service providers and policy makers captured in this thesis tended to reflect an understanding of diabetes causation grounded in both biomedical and intersecting social determinants of health. At the pragmatic level, however, the solution to this health issue presented by health service providers and policy makers addresses only the measurable individualistic biomedical risk factors of diabetes. Policy makers also discussed the need for developing qualitative indicators of the success of presently implemented health programs. Overall, the results of this study indicated that effective diabetes prevention and management strategies for urban First Nations and Métis people must recognize and address the diversities in their historical, socio-economic, spatial and legal contexts as well as their related entitlement to health services. A comprehensive diabetes prevention strategy should target the social determinants of health that are specific to urban First Nations and Métis people and must build on community strengths.

La thèse porte sur les problématiques d'identités raciales en Afrique du Sud, en lien avecla question carcérale. Les personnes issues de la minorité "Coloured" se trouvent surincarcérésau niveau national comme régional. A l'aide d'entretiens non-directifs de type"récit de vie" récoltés auprès de détenus, la présente thèse entend faire sens desparcours individuels des personnes incarcérées, membres de la communauté ou non. / My research focuses on race and incarceration in South Africa. People in the "Coloured"community are overrepresented in incarceration statistics, both on the national and onthe regional level. With the help of inmates' life stories gathered at various correctionalcentres in the Western Cape, my thesis seeks to make sense of this phenomenon.

The aim of the present thesis is to introduce different types of cunning intelligence in Greek mythology and their role in the broader context of Greek thought. The subject matter is explored using representative mythic figures and situations. The pivotal problem is the relationship between cunning tricks and both cultural and divine order. The first part is concerned with greek expressions connected to cunning tricks and their possible meanings. The subsequent section deals with the forms of cunning as they can be seen in the charecters of Hermes and Odysseus and considers the way in which cunning tricks can be beneficial to order. A comparison with other cunning characters and myths of origins of rituals follow in the final chapter. It concludes with determining in which context a cunning trick is acceptable. In conclusion it is argued that cunning intelligence bears a culturally constitutive function and may even be beneficial in existing order. However, its positive role is manifested maily in the primordial state of the universe when cultural order is not clearly delimited. Cunning intelligence always remains ambivalent and a paradox. Its ambiguity is most apparent in clearly defined and structured cultural order.

While previous health research with Aboriginal populations focused almost exclusively on Aboriginal Peoples of First Nations descent living on reserves or in isolated rural communities in Canada, this study focusing on diabetes aimed to engage Aboriginal Peoples of First Nations and Métis descent living in an urban Ontario setting. Type 2 diabetes mellitus is a progressive metabolic disorder that affects Aboriginal Peoples of Métis and First Nations descent disproportionately compared to the rest of the Canadian population. To understand this disparity in diabetes incidence and to address issues with existing diabetes prevention and management strategies, this study: a) explores the perceptions surrounding Type 2 diabetes and its prevention from First Nations and Métis community people and health service providers and policy makers; and b) informs the existing diabetes prevention, management and care strategies in light of these perceived understandings. Primary data was collected through 40 in-depth one-on-one narrative interviews with First Nations and Métis people, health service providers and policy makers. Thematic codes that emerged through the narrative analysis of this data revealed that to fully understand the social determinants of diabetes in an urban First Nations and Métis people’s context required the application of intersectionality theory, since production of First Nations and Métis diabetes is socially determined and deeply intersectional. By combining the concepts of the social determinants of health and intersectional approaches, narrative analysis of the primary data revealed that diversities in socio-economic, cultural, legal and spatial contexts determine First Nations and Métis people’s life choices and have a strong bearing on their health outcomes. First Nations and Métis participants’ narratives revealed that dimensions of marginalization were reflected not only through inadequate material resources, but also through intersections of multiple factors such as colonial legacies, stereotyping, legal statuses, and the pan-Aboriginal nature of government policies and services. First Nations and Métis community members indicated that preventive programming aimed at avoiding or managing diabetes should be grounded in balancing and restoring the positive aspects of physical, mental, spiritual and emotional health and should also balance their diverse needs, lived realities, and social circumstances. The views of health service providers and policy makers captured in this thesis tended to reflect an understanding of diabetes causation grounded in both biomedical and intersecting social determinants of health. At the pragmatic level, however, the solution to this health issue presented by health service providers and policy makers addresses only the measurable individualistic biomedical risk factors of diabetes. Policy makers also discussed the need for developing qualitative indicators of the success of presently implemented health programs. Overall, the results of this study indicated that effective diabetes prevention and management strategies for urban First Nations and Métis people must recognize and address the diversities in their historical, socio-economic, spatial and legal contexts as well as their related entitlement to health services. A comprehensive diabetes prevention strategy should target the social determinants of health that are specific to urban First Nations and Métis people and must build on community strengths.

No description available.

Ce mémoire s'intéresse aux individus d'ascendance mixte amérindienne et euro-canàdienne, en Abitibi-Témiscamingue, qui s'identifient en tant que Métis et se regroupent actuellement en communautés politiquement orgnanisées, dans le but d'obtenir une reconnaissance et des droits juridiques semblables à ceux qui ont été octroyés aux Métis de l'Ouest et, plus récemment, à ceux de l'Ontario, suite au jugement Powley en 2003. Malgré l'existence de plus d'une centaine de communautés métisses au Québec, le gouvernement provincial n'a accordé jusqu'à maintenant aucune reconnaissance légale aux Métis de la province. Ce contexte, dans lequel émergent de nouvelles identités, est un terrain propice à l'étude de l'ethnicité, des échanges et transferts interculturels historiques et contemporains qui sont au fondement de l'identité métisse, et de la compréhension de la manière dont se crée une « culture », comment elle s'articule à partir de la mémoire collective, se constitue en un patrimoine et met en place des stratégies pour se représenter aux autres et ainsi pouvoir exister comme entité culturelle. Mes séjours en 2007 et 2008 chez des familles membres des communautés métisses dans les régions de l'Abitibi et du Témiscamingue ont permis d'entrevoir deux types de communautés qui sont décrites et analysées dans ce mémoire : un premier type, que j'ai nommé « Métis-Algonquin » ou « Métis-Cri » selon leurs origines culturelles amérindiennes, est issu des unions entre Amérindiens algonquins et cris et des descendants européens francophones et anglophones, venus dans la région de l'Abitibi-Témiscamingue pour la traite des fourrures et l'exploitation forestière. Non reconnus comme Indiens, ces individus métissés se sont unis, dans les années 1970 et 1980, à l'Alliance Laurentienne pour les Métis et Indiens sans statut afin d'obtenir une reconnaissance légale. Un second type, que j'ai désigné par le terme « Néo-Métis » pour souligner le caractère plus récent et renouvelé de ce type d'identification autochtone, est associé à des individus, arrivés dans la région comme colons dans la première moitié du 20e siècle, et dont les métissages sont antérieurs à leur installation en Abitibi-Témiscamingue. N'ayant en général pas reçu d'héritage autochtone, ceux-ci ont pris conscience de leurs origines mixtes que très récemment et se regroupent aujourd'hui dans le but de retrouver leurs racines amérindiennes, et d'obtenir des droits leur permettant de perpétuer leurs pratiques ancestrales. Il est question dans ce mémoire d'étudier, à travers les récits d'individus appartenant à différentes générations, la manière dont l'identité métisse se forme, se transforme et se transmet chez les individus et familles associées à ces deux types de communauté. Plus généralement, ce mémoire vise à mieux comprendre, d'un point de vue ethnologique, les communautés métisses de la région de l'Abitibi-Témiscamingue.