In this Arts-informed Life History I use dialogue and narrative to illustrate “pedagogy in practice” and illuminate the life’s work of Métis adult educator Dave Skene. Skene tells stories of experience working cross-culturally to illustrate how individuals are transformed by learning experiences and how they contribute to transformative learning in others' lives. He recounts experiences of working for social justice and community development in the global context of north-south knowledge exchange. Skene’s life crosses many borders and the research account walks readers through a life growing up in an urban setting, surviving on the street, discovering God, working internationally with indigenous peoples, listening to stories in areas of protracted conflict and war, and co-founding a Non Governmental Organization, Global Youth Network. As researcher I interweave reflexive accounts of cross-cultural experiences in Canada and Latin America to contribute to understanding how to undertake life history research and issues in its representation.

In this Arts-informed Life History I use dialogue and narrative to illustrate “pedagogy in practice” and illuminate the life’s work of Métis adult educator Dave Skene. Skene tells stories of experience working cross-culturally to illustrate how individuals are transformed by learning experiences and how they contribute to transformative learning in others' lives. He recounts experiences of working for social justice and community development in the global context of north-south knowledge exchange. Skene’s life crosses many borders and the research account walks readers through a life growing up in an urban setting, surviving on the street, discovering God, working internationally with indigenous peoples, listening to stories in areas of protracted conflict and war, and co-founding a Non Governmental Organization, Global Youth Network. As researcher I interweave reflexive accounts of cross-cultural experiences in Canada and Latin America to contribute to understanding how to undertake life history research and issues in its representation.

This dissertation argues that the Hudson’s Bay Company depot that was built at Norway House beginning in 1825 created economic opportunities that were sufficiently strong to draw Aboriginal people to the site in such numbers that, within a decade of its establishment, the post was the locus of a thriving community. This was in spite of the lack of any significant trade in furs, in spite of the absence of an existing Aboriginal community on which to expand and in spite of the very small number of Hudson’s Bay Company personnel assigned to the post on a permanent basis. Although economic factors were not the only reason for the development of Norway House as a community, these factors were almost certainly primus inter pares of the various influences in that development. This study also offers a new framework for the conception and construction of community based on documenting day-to-day activities that were themselves behavioural reflections of intentionality and choice. Interpretation of these behaviours is possible by combining a variety of approaches and methodologies, some qualitative and some quantitative. By closely counting and analyzing data in archival records that were collected by fur trade agents in the course of their normal duties, it is possible to measure the importance of various activities such as construction, fishing and hunting. With a clear understanding of what people were actually doing, it is possible to interpret their intentions in the absence of explicit documentary evidence.

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.

This dissertation argues that the Hudson’s Bay Company depot that was built at Norway House beginning in 1825 created economic opportunities that were sufficiently strong to draw Aboriginal people to the site in such numbers that, within a decade of its establishment, the post was the locus of a thriving community. This was in spite of the lack of any significant trade in furs, in spite of the absence of an existing Aboriginal community on which to expand and in spite of the very small number of Hudson’s Bay Company personnel assigned to the post on a permanent basis. Although economic factors were not the only reason for the development of Norway House as a community, these factors were almost certainly primus inter pares of the various influences in that development. This study also offers a new framework for the conception and construction of community based on documenting day-to-day activities that were themselves behavioural reflections of intentionality and choice. Interpretation of these behaviours is possible by combining a variety of approaches and methodologies, some qualitative and some quantitative. By closely counting and analyzing data in archival records that were collected by fur trade agents in the course of their normal duties, it is possible to measure the importance of various activities such as construction, fishing and hunting. With a clear understanding of what people were actually doing, it is possible to interpret their intentions in the absence of explicit documentary evidence.

When the Truth and Reconciliation Commission (TRC) called for all provinces and territories in Canada to develop curriculum related to residential schools, most ministries of education began the process of reform. Despite this Call to Action, Quebec remains the only province that has yet to publicly commit to or develop any curricula related to residential schools. In this context, this study examines the Community Learning Centre (CLC) network, which has empowered English schools across Quebec to participate in projects that address the Calls to Action, encouraging social justice and reconciliation. It examines the experiences of teachers and CLC coordinators who have participated in CLC projects between 2012-2016. The findings indicate that there is increasing frustration among teachers concerning the absence of residential school history from the Quebec curriculum. Findings also indicate many pedagogical benefits of teaching for social justice. Finally, the study identifies challenges and best practises, and provides recommendations for program and curriculum development in the movement for reconciliation in education in Quebec.

<i>Bacchus, Vulcan and Metis walk into a bar . . .</i> The following dialogues took place beginning in January of this year. In a series of investigations through drawing, physical constucts and research, the project began to take shape. With the help of Bacchus, Vulcan and Metis, the building was given a body of its own. Ideas of the way a building ages, as well as the way the parts of the building relate to the whole, are the basis of the thesis. The building is a sort of beast with two heads: the foundry, and the speak-easy [with cunning navigating the straits]. / Master of Architecture

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Tout au long de l’histoire coloniale, les habitations des classes irlandaises les plus modestes, les cabanes, furent décrites par les étrangers, Anglais pour la plupart, comme étant des constructions plus que médiocres, preuves de la nature « sauvage » et « barbare » des indigènes. Le caractère enfumé, le toit de chaume, le tas de fumier, et la cohabitation entre humains et animaux, ont été interprétés à partir de préjugés et de stéréotypes raciaux et non pas explicités en tant qu’expressions de conditions économiques, sociales, politiques ou environnementales. La thèse démontre que ces techniques vernaculaires observées au sein des habitations et autres constructions, telles que, l'enfumage et l'imprégnation de suie au niveau des murs en tourbe et des toits, avaient une raison d’être : ces pratiques étaient destinées à créer des matériaux capables d’enrichir le sol. La façon dont les matériaux étaient utilisés, le savoir-faire et la qualité de la transmission, désignés dans cette thèse sous le terme de « métis », ne fait que mettre en valeur la sagesse des autochtones capables de susciter des stratégies nécessaires à la survie. La réorientation des modèles architecturaux vernaculaires permettra d’établir une nouvelle définition de la construction traditionnelle pour aboutir à une approche reconfigurée et plus inclusive ainsi qu'à une meilleure compréhension de ses dimensions historiques et ethnographiques. Cette reconfiguration des études interdisciplinaires, ouverte aux différents paradigmes, inclurait la sagesse de la tradition. Ceci changerait la manière dont l’architecture vernaculaire pourrait être étudiée, gérée et réévaluée. / Taking the Irish cabin as object, this thesis deconstructs the outsider accounts and their contribution to a negative interpretation of such, particularly within the context of postcolonial scholarly literature. Such outsider accounts have an added significance in scholarship in so far as they retained a strict uniformity even while other formal studies changed perspective. This reveals certain ideological assumptions which are examined. The collision between the imposition of a dominating knowledge and practices drawn from indigenous wisdom is examined through the prism of descriptions and interpretations of materials and labour in specific ecological and economic contexts. A case study in the Claddagh village in the West of Ireland examines these contradictions in detail. The survival of such outsider accounts has had its consequence in contemporary constructions as to the meaning and function of the vernacular house. The recovery of the Irish cabin as an object of study within vernacular architecture must be achieved within a context of examining clearance, changes in housing and the major restructuring of economy and society occasioned by the Great Famine. The recovery of a proper account of their function as perceived by those who lived in such habitations in the rural economy is central to this thesis.

No description available.