Mémoire numérisé par la Direction des bibliothèques de l'Université de Montréal.

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In 1817, the fifth Earl of Selkirk and certain Saulteaux chiefs negotiated the Selkirk Treaty to secure the existence of a fragile Euro-Canadian settlement near the confluence of the Red and Assiniboine Rivers. Selkirk died soon after, and his agents and successors disputed the content of the treaty with the Indigenous negotiating parties. The historiography of the Selkirk Treaty has not reached a consensus on these disputes, in part due to the number of ostensibly contradictory sources it draws upon. This thesis argues that these disputes can be best answered, and these ostensibly contradictory sources best reconciled, by situating them and the Selkirk Treaty within the context of the Indigenous and Imperial land frameworks that operated in Red River in 1817. This thesis first identifies unresolved questions in the historiography of the Selkirk Treaty. Using primary sources cited in the historiography, it then outlines the ideas acting within the Indigenous and Imperial land frameworks operative over Red River. It argues these ideas and frameworks remained intact during the negotiation of the Selkirk Treaty. On the basis of these frameworks, this thesis further argues that neither Lord Selkirk nor the Saulteaux negotiators intended the Selkirk Treaty to consist of a permanent alienation of Indigenous land. However, after Selkirk’s death, his agents and successors came to trust the Indenture of the Selkirk Treaty, a written and signed record of the treaty, as the only trustworthy record of the agreement. Selkirk’s agents and successors then read the Indenture as a permanent alienation of land, but this thesis argues that, on the basis of the borders specified in the Indenture, that document alone is inadequate to interpret the Selkirk Treaty. The primary purpose of this thesis is to provide a point of departure for future research into the Selkirk Treaty. At the same time, it is intended as a corrective against assuming the ideas of either Indigenous or Euro-Canadian actors about land rights in colonization zones. It is also meant to act as a caution against relying any more heavily on the Indenture of the Selkirk Treaty than scholars do on the written records of other treaties. It is further hoped that this thesis contributes to a better understanding of Red River’s Métis population in these early years by situating them within the framework of the broader Iron Alliance.

The following study compares and contrasts the ways three women writers craft narrative selves in their autobiographical texts. Each of the women, the Metis author Maria Campbell, the Chinese-American writer Maxine Hong Kingston, and the Irish lyric poet Eavan Boland, calls on oral techniques to write her autobiography. The study examines how each of the women draws on the oral traditions of her mother-culture, subsequently using characters from culturally distinct mythologies to express her own growth as writer. The methodologies that inform this study are a combination of postcolonial theories about identity and language, and closely related feminist theories about power relations between women and colonialism and women and patriarchal power. Structuralist and feminist theories about mythologies, as well as analysis of the psychodynamics of orality have also influenced the analysis undertaken in this thesis.<p> The research conducted provides evidence that each woman writes a narrative self structured on the framework of the heroic, but infused with culturespecific heroic characters and characteristics from the mother-culture's oral traditions. Maria Campbell's Half-Breed shows distinctly oral influences both in its narrative structure and in its characters. For example, by comparing Maria's character to Wesakaychak's character from Nehiyawak Trickster cycles and other Native North American Trickster cycles, the study shows how Campbell's character resembles the character from oral tales. The Trickster, and consequently, Maria, destabilizes boundaries and unsettles domains of knowledge, therefore, questioning colonial and patriarchal discourses and imagery. In Woman Warrior, Maxine Hong Kingston likewise battles limiting stereotypes held by both her Chinese-American community and the mainstream community she inhabits. The character Maxine imagines herself as both woman warrior and a warrior poet, characters she hears about from her mother, and in the process of chronicling her own training as a woman warrior, she also chronicles her training as a word warrior. Eavan Boland, in Object Lessons unsettles the conventions surrounding the hero-bard whose shadow falls over Irish lyric poetry. While she is marginalized in different ways than either Campbell or Kingston, she shares their desire to show women as active agents in their own lives. These writers show that foremothers exist in other storytelling traditions, even if the textual record does not reflect the influence that female storytellers have had on it. As the women (re)construct themselves in their autobiographies, they work within and against conventional Western heroics, building characters who enrich and redefine what it means to be heroic.

The following study compares and contrasts the ways three women writers craft narrative selves in their autobiographical texts. Each of the women, the Metis author Maria Campbell, the Chinese-American writer Maxine Hong Kingston, and the Irish lyric poet Eavan Boland, calls on oral techniques to write her autobiography. The study examines how each of the women draws on the oral traditions of her mother-culture, subsequently using characters from culturally distinct mythologies to express her own growth as writer. The methodologies that inform this study are a combination of postcolonial theories about identity and language, and closely related feminist theories about power relations between women and colonialism and women and patriarchal power. Structuralist and feminist theories about mythologies, as well as analysis of the psychodynamics of orality have also influenced the analysis undertaken in this thesis.<p> The research conducted provides evidence that each woman writes a narrative self structured on the framework of the heroic, but infused with culturespecific heroic characters and characteristics from the mother-culture's oral traditions. Maria Campbell's Half-Breed shows distinctly oral influences both in its narrative structure and in its characters. For example, by comparing Maria's character to Wesakaychak's character from Nehiyawak Trickster cycles and other Native North American Trickster cycles, the study shows how Campbell's character resembles the character from oral tales. The Trickster, and consequently, Maria, destabilizes boundaries and unsettles domains of knowledge, therefore, questioning colonial and patriarchal discourses and imagery. In Woman Warrior, Maxine Hong Kingston likewise battles limiting stereotypes held by both her Chinese-American community and the mainstream community she inhabits. The character Maxine imagines herself as both woman warrior and a warrior poet, characters she hears about from her mother, and in the process of chronicling her own training as a woman warrior, she also chronicles her training as a word warrior. Eavan Boland, in Object Lessons unsettles the conventions surrounding the hero-bard whose shadow falls over Irish lyric poetry. While she is marginalized in different ways than either Campbell or Kingston, she shares their desire to show women as active agents in their own lives. These writers show that foremothers exist in other storytelling traditions, even if the textual record does not reflect the influence that female storytellers have had on it. As the women (re)construct themselves in their autobiographies, they work within and against conventional Western heroics, building characters who enrich and redefine what it means to be heroic.

This international research set out to exemplify the pedagogical practices of 11 teachers from Christchurch/Ōtautahi, New Zealand (Aotearoa) and Saskatoon, Canada. It explores their resistance to the various colonial and neocolonizing constructs central to contemporary mainstream schooling in both cities (due to forces such as neoliberalism). These acts of resistance were the result of contesting ideologies of time, space, curriculum and assessment. The research, therefore, describes some of the pedagogical practises of these teachers. It also considers their narratives about their usage of place-based education (PBE) approaches and their commitment to the adoption of critical pedagogies of place (CPP) to meet the real needs of their students (both Indigenous and non-Indigenous). An interpretive paradigm was employed within a qualitative framework to underpin this research. A case study approach was also adopted and informed by a bricolage methodological framework. Primary and secondary data were collected from a number of storage sites (libraries) in both countries and through a questionnaire, interview and observation of each teacher’s classroom space. The data was analysed by coding key information while drawing out any recurring themes and points of difference. The findings reveal that certain aspects of PBE and CPP are accessible to teachers despite their feelings of being confined in terms of their ability to use time, space, curriculum and assessment within their traditional school institutions. Although their abilities to engage with PBE and CPP were limited, those teachers that had more control over time, space, curriculum and assessment were able to dive deeper into PBE and especially CPP. A key finding of this research was the extent of awareness and engagement that the teachers had in transforming controlled, static, spaces found in the classrooms, communities and natural environments into meaningful places with students. This finding also suggests that teachers with more control over time, space, curriculum and assessment have an easier time in creating this change. The findings also indicate that these teachers first needed to have the courage to challenge traditional systems of schooling, because teachers can become marginalized by other teachers and administrators when seen to be attempting to transform entrenched institutional (schooling) cultures. Flexibility and trust were two of the other recurring themes that emerged from the data collected. Teachers possessing more flexibility (with regards to time, space, curriculum and assessment design procedures) were most able to enact PBE and CPP. They were also the best-positioned participants to create meaningful professional relationships with their students and local community members. Issues of trust were clearly evident in recurring discussions around the increased amount of trust teachers needed to have with students for the students to be able to engage with space and place. There was also an increased amount of trust that school administrators (principals) needed to have in their teachers who were engaging with PBE and CPP. The research participants in this study demonstrated that, in different ways, they were striving to resist the ideologies underpinning traditional mainstream schooling, and that they were able to enact change regardless of the challenges they experienced. Their perseverance to ground their teaching in PBE and CPP approaches testifies to their love of education and their acceptance of it as a legitimate process for change and growth.

The aim of this study was to investigate the cadmium (Cd) exposure level from traditional food in Fort Resolution, Northwest Territories. Cd concentration in the liver and kidney of caribou and moose exceeded the action level (1 $ mu$g/g) established by Agriculture Canada, but the frequencies of consumption of these foods were relatively low. Cd intakes from traditional food ranged from 0.01 to 1713 $ mu$g/day/person. Average Cd intakes from traditional food were estimated to be 10% and 6% of the Provisional Tolerable Weekly Intake (PTWI), 7 $ mu$g/kg body weight/person, for women and men, respectively. The major contributors to the total Cd intake on a population basis were moose liver for women, and flesh of moose and caribou for men. The average Cd inhaled from cigarette smoking was 21.1 $ pm$ 9.1 $ mu$g/day/person. Total Cd intakes from traditional food and smoking were estimated to be 24% and 20% of the PTWI for women and men, respectively. The total Cd intakes of smokers and nonsmokers were significantly different (p $<$ 0.001). The total Cd intake via market and traditional food, and cigarette smoking was 246.4 $ mu$g/week which was lower than the PTWI, 500 $ mu$g/week. Another objective of this study was to investigate an effect of food preparation on Cd speciation in food. (Abstract shortened by UMI.)

Societies that foster high quality social environments and integration produce healthier populations. The mechanisms underlying the protective effect of social integration appear to be through various forms of social support. In the Canadian Aboriginal context, few authors have explored the relationship between health and social support. This gap in understanding is significant because Aboriginal frameworks of health point to the salience of larger social structures (i.e., family), yet patterns of population health point to distinctly social causes of morbidity and mortality (e.g., violence, alcoholism). An interesting paradox emerges: patterns of Aboriginal health suggest that social support is not working to promote health. This dissertation explores this paradox through a mixed-methods approach to describe the value of social support for Aboriginal health, and to critically examine the social-structural processes and mechanisms through which social support influences Aboriginal health at the community level. / Principal components analyses of the 2001 Aboriginal Peoples Survey (APS) identified social support as a consistent dimension of Metis and Inuit health, and multivariable logistic regression modelling of the 2001 APS identified social support to be a significant determinant of thriving health among Indigenous men and women (e.g., those reporting their health as excellent/very good versus good/fair/poor). The results also indicate a distinct social gradient in thriving health status and social support among Aboriginal Canadians. / Narrative analyses of 26 interviews with Aboriginal Community Health Representatives point to two key explanations for the health-support paradox: (i) social support is not a widely accessible resource; and (ii) the negative health effects of social support can outweigh the positive ones. The formation of health behaviours and cultural norms - which underpin social supports - are inextricably tied to the poor material circumstances that characterize Canada's Aboriginal communities. The thesis concludes with a critical examination of the processes through which environmental dispossession has influenced the determinants of Aboriginal health, broadly speaking. Effects are most acute within the material and social environments of Aboriginal communities. More research attention should focus on identifying the pathways through which the physical, material and social environments interact to influence the health of Aboriginal Canadians.

Pourquoi existe-t-il toujours une tendance chez les Franco-Manitobains à se définir comme une communauté homogène, en dépit d’un passé et d’un présent hétérogènes? Pour élucider cette question, nous remontons au début des années 1970 pour analyser le discours sur deux événements marquants dans l’histoire manitobaine: le centenaire du Manitoba et le début du Festival du Voyageur. Nous examinons tout particulièrement le discours sur les anglophones, les francophones et les Métis dans La Liberté, comparé au St. Boniface Courier / Le Courrier de Saint-Boniface et à La Bastringue, pour mettre en lumière les raisons historiques et culturelles d’une évolution lente vers la reconnaissance d’un espace francophone diversifié. Notre analyse révèle que La Liberté cherche, au début des années 1970, à renouveler les relations avec les Québécois et à renforcer un festival « canadien-français » ou « franco-manitobain » au détriment d’un festival bilingue inspiré de l’héritage métis.

Pourquoi existe-t-il toujours une tendance chez les Franco-Manitobains à se définir comme une communauté homogène, en dépit d’un passé et d’un présent hétérogènes? Pour élucider cette question, nous remontons au début des années 1970 pour analyser le discours sur deux événements marquants dans l’histoire manitobaine: le centenaire du Manitoba et le début du Festival du Voyageur. Nous examinons tout particulièrement le discours sur les anglophones, les francophones et les Métis dans La Liberté, comparé au St. Boniface Courier / Le Courrier de Saint-Boniface et à La Bastringue, pour mettre en lumière les raisons historiques et culturelles d’une évolution lente vers la reconnaissance d’un espace francophone diversifié. Notre analyse révèle que La Liberté cherche, au début des années 1970, à renouveler les relations avec les Québécois et à renforcer un festival « canadien-français » ou « franco-manitobain » au détriment d’un festival bilingue inspiré de l’héritage métis.