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Thesis (M. A.), Memorial University of Newfoundland, 1998. / Bibliography: leaves 124-136.

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That leaders are important in Canadian party politics is almost axiomatic: they are the prime electoral resource, the ultimate policy authority and the focus of media attention. Yet little is known of what divides provincial parties when they choose a new master. The politics of provincial leadership conventions lie in uncharted waters. This thesis focuses on provincial parties, exploring support patterns at Maritime leadership conventions. The study draws primarily on data provided by unpublished surveys of delegates to Liberal and Progressive Conservative leadership conventions in the three Maritime provinces. These nine conventions took place between 1971 and 1986 and the delegate survey responses report the behaviour and attitudes of over 3100 party activists. The analysis develops provincial, partisan and secular comparisons. A framework for analysing delegate support patterns is derived from the literature on national conventions and Maritime politics. Application of this framework to the nine conventions reveals a recurring theme. Candidate support is best understood in a 'friends and neighbours' framework. Friends and neighbours refers first, to a non-factional geographic pattern of support. Simply put, delegates tend to support the local candidate, a neighbour. The second element of friends and neighbours support relates to ethno-religious ties. Candidates receive disproportionate support from delegates who are 'friends' in terms of shared religious or ethnic background. Friends and neighbours divisions were more important than attitude, age, gender or differences in social status: they were present throughout the period in each province and both parties. The importance of place and religion/ethnicity provide empirical evidence of Maritime traditionalism. The support patterns would be well understood by 19th century politicians and show no sign of dissipating. Attempts to link these patterns to age or level of education were unsuccessful. Virtually all delegates were influenced by the ties of 'friendship' or 'neighbourhood'. The major exceptions were ex officio delegates. These party professionals acting in a brokerage role were relatively immune from the friends and neighbours pull. By mitigating such divisions, ex officio delegates made substantial contributions to party unity. This thesis reveals a coherent and consistent pattern of intra party divisions in the region. It confirms the strength of traditionalism in the Maritimes and highlights an important manifestation of this traditionalism: ethno religious solidarity undercut by localism and mitigated by brokerage politics. Such findings are in sharp contrast to assertions that Maritime politics is changing. / Arts, Faculty of / Political Science, Department of / Graduate

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This thesis examines the intersections of visual culture with processes of folklorization in Maritime Canada between 1964 and 2007. Throughout this thesis, I explore how visual culture helps make history public in the Maritimes for local and tourist audiences alike. Ultimately, I question which visions succeed when it comes to looking at this “region’s” past in order to visualize its future. I outline chapters that consider how Nova Scotia’s first provincial gallery, the Art Gallery of Nova Scotia (AGNS), labelled the cultural production of local self-taught artists “folk” art and, by collecting these objects, became the foremost expert in a category of artistic expression it had itself created; how the provincial state ideologically and economically invested in a certain “folk” aesthetic by gathering objects under the authority of a few prominent collectors; how those institutions and collectors who sought to develop contemporary folk art for the art market also became concerned with the new confrontation of a global mass culture by the last few decades of the twentieth century; how the AGNS transformed self-taught artist Maud Lewis from a local tourist attraction in the 1960s into an internationally recognized cultural icon by the 1990s through the institutionalization of her life story’s public history; and how those with state and corporate authority came to brand the Maritimes for global tourism at the turn of the twenty-first century, by employing what they understood to be the region’s strongest cultural resources. Part of my rationale here is to explore what it means to label the cultural production of self-taught artists “folk” art and the implications of state and corporate investment in this cultural form for the public narrative associated with the experience of culture in Maritime Canada. I posit a complex hegemonic relationship here between relatively powerful artworld professionals and relatively powerless self-taught artists that speaks both to the inequities and contradictions of a capitalist liberal order. In doing so, I also tackle the broader implications of writing “the history of region” in an age of “global” analyses. / Thesis (Ph.D, Art History) -- Queen's University, 2009-09-25 13:45:16.05

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This thesis examines five religious organisations which existed in the Canadian provinces of New Brunswick, Nova Scotia and Prince Edward Island, collectively known as the Maritime Region, between 1880 and 1920. Each of these denominations emphasised holiness theology, albeit in varying degrees. They include, in order of their establishment in the region, the Methodist Church, the Free Christian Baptist Conference, the Salvation Army, the Reformed Baptist Alliance of Canada and the Pentecostal Church of the Nazarene. This study assesses these religious bodies in a number of ways. First, it examines their theological beliefs, comparing them with one another and tracing any changes which occurred in them between 1880 and 1920. Second, it considers the various associations which each of these denominations developed with the late nineteenth-century American holiness movement. The enquiry devotes particular attention to the response of each religious body to a spiritual encounter, known as ‘entire instantaneous sanctification’, popularised especially during the last quarter of the nineteenth century by the holiness movement in parts of Canada, Great Britain and the United States. Third, a review of the unique strengths and weaknesses of each of the five institutions offers an explanation for the numerical and financial growth of several of these groups early in the twentieth century, as well as the degeneration of others. Fourth, the study discloses much of the opposition which was directed towards Maritime holiness movement sympathisers, offering a number of explanations why some of these individuals left their traditional religious affiliations to join holiness bodies which they perceived to be true advocates of scriptural holiness. Fifth, it appraises the strong leadership which a number of individuals offered to the holiness cause in the Maritime region, taking into account the education, religious training, financial status, gender and ancestral origin of these men and women. Finally, a thorough statistical analysis of each constituency highlights the unique composition of each denomination’s membership. Taken together, these features inform the primary argument of the thesis, which is that significant transformations occurred in some of these religious bodies at the same time as large percentages of constituents became wealthier and more socially acceptable. These changes eventually facilitated the merger of the Methodist Church and the Free Christian Baptist Conference, the two oldest denominations, with national mainline religious bodies. This thesis contends that such unions may not have occurred had these groups not attained public recognition. Furthermore, in realising these achievements both of these denominations relinquished the more radical elements of their heritage, as well as much of the spiritual passion linked with it.