This thesis arises out of a participant-observational study of narrative histories of people's experiences in Catholic residential schools in Saskatchewan. All the Elders interviewed are First Nations Anisin&#257b&#275^l people, most of whom live on five reserves north-west of Yorkton. All are recognized Elders². The Elders have the common experience of having had at least one youth (or a young relative between the ages of ten to twenty-five years old) in their immediate families commit one of these acts of violence: murder, manslaughter, infanticide, or suicide. The Elders also had the shared personal experiences of being in residential schools.<p> One research objective was to evaluate the influence of historical residential school experience upon subsequent attitudes to violence by youth in their family units. I formulated the study as an empirical test for a number of reasons: i) to examine a principal conclusion of the Royal Commission on Aboriginal Peoples (1996) that documented the high rate of suicide among Aboriginal youth is a consequence of psycho-social dysfunction arising out of the residential school experience; ii) to review government policies of colonalization that led to personal abuse of Aboriginal youth in parochial residential schools, abuses that have contributed to lasting social problems for Aboriginal peoples; and iii) to study the healing movement. A Government policy lead to personal abuse that lead to a social problem.<p> The common theme that emerges out of the collective experiences of Elders is the common history of abuse suffered by Aboriginal students at parochial residential schools, the wholesale destruction of the Aboriginal family unit, and "social dysfunction" within the Aboriginal community caused by church and state for ideological and political objectives. My argument focuses on genocide and not justice issues, and it is framed by my own experiences as an Aboriginal woman who survived residential school.<p> <b>¹ Anisin&#257b&#275 means a beautiful people who are Saulteaux speaking people living in Saskatchewan whose ancestors signed Treaty Four.<p> ² All are recognized Elders in my mind. In my culture if you as a person, in this case myself, consider some person as an expert or as an Elder, who is to argue with me and say my opinion does not count. For example I chose a woman from my tribe and my clan to give me the correct spellings to the Saulteaux words I use in my thesis. In my culture you do not name yourself as an Elder, other people do that. Some Elders get widely known by many people, others are known as Elders in their immediate clans and tribes. Therefore in my thesis, they are Elders in my eyes because they have experiential wisdom.</b><p>

This thesis arises out of a participant-observational study of narrative histories of people's experiences in Catholic residential schools in Saskatchewan. All the Elders interviewed are First Nations Anisin&#257b&#275^l people, most of whom live on five reserves north-west of Yorkton. All are recognized Elders². The Elders have the common experience of having had at least one youth (or a young relative between the ages of ten to twenty-five years old) in their immediate families commit one of these acts of violence: murder, manslaughter, infanticide, or suicide. The Elders also had the shared personal experiences of being in residential schools.<p> One research objective was to evaluate the influence of historical residential school experience upon subsequent attitudes to violence by youth in their family units. I formulated the study as an empirical test for a number of reasons: i) to examine a principal conclusion of the Royal Commission on Aboriginal Peoples (1996) that documented the high rate of suicide among Aboriginal youth is a consequence of psycho-social dysfunction arising out of the residential school experience; ii) to review government policies of colonalization that led to personal abuse of Aboriginal youth in parochial residential schools, abuses that have contributed to lasting social problems for Aboriginal peoples; and iii) to study the healing movement. A Government policy lead to personal abuse that lead to a social problem.<p> The common theme that emerges out of the collective experiences of Elders is the common history of abuse suffered by Aboriginal students at parochial residential schools, the wholesale destruction of the Aboriginal family unit, and "social dysfunction" within the Aboriginal community caused by church and state for ideological and political objectives. My argument focuses on genocide and not justice issues, and it is framed by my own experiences as an Aboriginal woman who survived residential school.<p> <b>¹ Anisin&#257b&#275 means a beautiful people who are Saulteaux speaking people living in Saskatchewan whose ancestors signed Treaty Four.<p> ² All are recognized Elders in my mind. In my culture if you as a person, in this case myself, consider some person as an expert or as an Elder, who is to argue with me and say my opinion does not count. For example I chose a woman from my tribe and my clan to give me the correct spellings to the Saulteaux words I use in my thesis. In my culture you do not name yourself as an Elder, other people do that. Some Elders get widely known by many people, others are known as Elders in their immediate clans and tribes. Therefore in my thesis, they are Elders in my eyes because they have experiential wisdom.</b><p>

The purpose of this research is to show how the Native American activists Zitkala-Ša and Wendy Rose, two women from different eras, were marginalized and how these experiences affected their personal and professional lives and activism. It is important to examine why and how these women were marginalized because of the scarce amount of research on the topic and on Native American women in general. Zitkala-Ša and Wendy Rose are examples of Native American women activists whose lives and activism have been affected by marginalization, and who have faced adversity, pushed against the margins and demanded justice for their people. In order to conduct the research, primary and secondary works by and about these subjects were examined. The limitation of this study is that the literatures examined are writings by or about the authors. Interviews were not conducted; therefore the primary and secondary works were the main sources of analysis.

This dissertation examines the racial identities of middleclass Mexican Americans, and provides a focus on how racial oppression plays a significant role in the formation, negotiation, and organization of these identities. Providing theoretical, analytic, and conceptual balance between structure and agency, this dissertation addresses how these Mexican Americans continue to experience racism despite being middleclass and achieving socioeconomic parity with many middleclass whites. Drawing on 67 semistructured open ended interviews (1-3 hours each), 10 months of ethnography in Phoenix and San Antonio, as well as a descriptive analysis of the Alamo monument website and Maricopa County Sheriff’s Office 2011 press releases this dissertation examines how middleclass Latinos/as negotiate racialized identities and racial oppression. This research concludes that these respondents experience significant amounts of racism in the cities of Phoenix and San Antonio. The racial climates of these cities impose racist discourse about Latinos/as and ultimately reinforce and reinscribe existing racial hierarchies of the United States. Middleclass Mexican Americans utilize different identity practices to navigate the racism of these discourse by providing various negotiation, deflection, and resistance practices. Ultimately this dissertation recognizes that middleclass Mexican American identities are a constant negotiation of imposed racial identities and their own understandings of their racial self.

In this thesis I explore and evaluate the grounds upon which we can claim that community and activist art makes a difference in peoples’ lives. To do so, I examine an ongoing art project that seeks to transform the lives of American women with HIV/AIDS through artistic creation, the STITCHES Doll Project. To evaluate the efficacy of the Project, I position the Project in relation to the history of HIV/AIDS in America, popular and medical understandings of the illness, connections between HIV/AIDS and oppressive structures, representations of the illness, as well as Western conceptions of embodiment, illness, and identity. Against this history, I provide visual and textual analyses of several of the works produced through the STITCHES Doll Project, in combination with interviews and reports from participants themselves, to determine how these dolls affect these women’s sense of self and agency. This thesis argues that Western understandings of the meaning of HIV/AIDS, combined with its physical, emotional, social, and psychological effects, violently erodes a sense of self for those who contract the illness. Specifically, I argue that because identity in the West is predicated upon self-control, self-containment, mental control, and a repression of embodiment, illness, and death, HIV/AIDS has been experienced at both a personal and cultural level as corrosive of identity. In response to such pain, the STITCHES Doll Project provides an opportunity for HIV+ women to use a variety of strategies to re-establish their identity. Strategies such as sharing the illness or displacing it, when enacted through the Project, can successfully assist in re-affirming identity for participants. I suggest that this is where the value of the Project is best situated, and that this case study provides reason to believe in the value and power of community and activist art. Nevertheless, the Project’s success at individual, social, political, and pedagogical levels is tempered by the challenges posed by cultural codes, discourses, institutions, and practices. In light of this, my research explores how negotiation of these cultural codes, norms and practices helps to both re-build, as well as un-do, identity for participants. / Thesis (Master, Art History) -- Queen's University, 2009-09-29 14:29:09.34

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<p>The thesis hopes to augment this focus by exploring the multitude of discourses women make in terms of oppression, resilience being one such possible response. It is proposed that the research may expand on existing literature, offering an alternative perspective as to why women often remain in abusive relationships. Furthermore, the rationale of the thesis is to contest the notion that women who remain in domestically violent relationships do so for underlying pathological reasons.</p>

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Thesis (M.T.S.)--Catholic Theological Union at Chicago, 1991. / Vita. Includes bibliographical references (leaves [56]-58).