The Community Based Policing model has been adopted by the large majority of policing agencies as another tool on an officer’s duty belt that allows them to do their job more effectively and efficiently. The model is premised on the building and maintaining of relationships of the Police Service and the community it serves. The model argues that Services must ensure that the community is given a voice in the way police enforce the laws. The model encourages that the police and community work together in a partnership that is different from the traditional relationship shared between the two groups under the previous Professional Policing model. This working in partnership means that not only must the police become more open to the community providing direction in the way they do their job, but also that the community must take a more active role in the policing of their areas. This partnership could be considered an exchange of information from both the police and the community. As argued by Marcel Mauss in The Gift, relationships that are on-going and have elements of exchange have obligations. These obligations of giving, receiving and reciprocity ensure that the relationship between the groups is not only maintained, but strengthened. When one of these obligations is not met, however, there are often social consequences. This research attempts to understand the model of Community Based Policing in terms of how it is being applied by Canada’s second oldest police service, the Hamilton Police. With the model encouraging a relationship with the community, issues of gift exchange appear. Through interviews with staff of the Hamilton Police Service, as well as citizens from the community of Hamilton, how these obligations are being met, as well as the effectiveness of the model and its relation to Maussian theory of gift exchange are explored.

In a great deal of social scientific literature on gender, female impersonators have been framed as the example par excellence of crossgendering and crossdressing behaviour in the West. Perceived rather dichotomously as either gender transgressive or reinforcing of hegemonic gender norms, female impersonators occupy a very central position within the emerging fields of gay and lesbian, transgendered, and queer studies. Certain schools of feminist thought, dating back to the mid to late 1970s have framed female impersonators as misogynistic gay men who appropriate female bodies and a “feminine” gender from biological women. These theories argue that female impersonators utilize highly stereotypical and overly sexualized images of the feminine, in order to gain power, prestige, and status within the queer community. This study challenges popular feminist perspectives on drag, first on a theoretical level, utilizing advances in contemporary queer theory and secondly on an ethnographic level, based on a year long field study which involved both participant observation and unstructured interviews with several female impersonators and nightclub patrons at a local queeroriented nightclub in a city in southern Ontario, Canada. Aiming to understand the degree to which performers identified with the normative femininity they performed, this study argues for a more complex understanding of what motivates individuals to become drag queens, one that incorporates female impersonators unique subjective understandings of their own gender identities. Overall, this study calls for a more holistic perspective on female impersonation, which does not limit itself to any one theoretical model of drag.

The Community Based Policing model has been adopted by the large majority of policing agencies as another tool on an officer’s duty belt that allows them to do their job more effectively and efficiently. The model is premised on the building and maintaining of relationships of the Police Service and the community it serves. The model argues that Services must ensure that the community is given a voice in the way police enforce the laws. The model encourages that the police and community work together in a partnership that is different from the traditional relationship shared between the two groups under the previous Professional Policing model. This working in partnership means that not only must the police become more open to the community providing direction in the way they do their job, but also that the community must take a more active role in the policing of their areas. This partnership could be considered an exchange of information from both the police and the community. As argued by Marcel Mauss in The Gift, relationships that are on-going and have elements of exchange have obligations. These obligations of giving, receiving and reciprocity ensure that the relationship between the groups is not only maintained, but strengthened. When one of these obligations is not met, however, there are often social consequences. This research attempts to understand the model of Community Based Policing in terms of how it is being applied by Canada’s second oldest police service, the Hamilton Police. With the model encouraging a relationship with the community, issues of gift exchange appear. Through interviews with staff of the Hamilton Police Service, as well as citizens from the community of Hamilton, how these obligations are being met, as well as the effectiveness of the model and its relation to Maussian theory of gift exchange are explored.

Archaeological sites around the world are facing many challenges. These challenges include urban expansion, resource exploitation, tourism, governmental infrastructure programs such as road development and one of the most recently recognized challenges is climate change. The archaeological record of the Arctic tundra is particularly sensitive to fluctuations in the climate, with its fragile ecosystems and ground underlain by permafrost. The impact of increasing global temperatures is a major public issue of the 21st Century, and the ramifications on archaeological sites are significant. The impacts felt over the next century are predicted to range from a sea level rise of almost a metre to a 6.4°C rise in temperature (IPCC, 2007:13). Arctic archaeological sites often invoke a feeling of being in stasis, simply waiting for the next researcher to come along and discover them anew. In fact, the continued existence of these sites is taken for granted, and many are in fact under siege from environmental factors. While the Arctic may face some of the greatest environmental challenges to its archaeological record, it also has some of the greatest potential of in situ preservation in the world. The slow growth of infrastructure in many parts of the Arctic along with a very low population density has meant that threats from development are not as significant or pressing as in other locales both in Canada and throughout the world. This means that the potential to preserve the archaeological record for future generations and future technologies is substantial if the surrounding environment can be stabilized. This paper summarizes the effects of a warming climate upon archaeological sites and uses the Arctic as a focal point, as it is the northern regions that are currently recognized as the most environmentally vulnerable. The Sannirut site on Bylot Island, Nunavut presents an excellent case study on the importance of preservation policies as well as the practicalities on how it can be done with current technologies.

Archaeological sites around the world are facing many challenges. These challenges include urban expansion, resource exploitation, tourism, governmental infrastructure programs such as road development and one of the most recently recognized challenges is climate change. The archaeological record of the Arctic tundra is particularly sensitive to fluctuations in the climate, with its fragile ecosystems and ground underlain by permafrost. The impact of increasing global temperatures is a major public issue of the 21st Century, and the ramifications on archaeological sites are significant. The impacts felt over the next century are predicted to range from a sea level rise of almost a metre to a 6.4°C rise in temperature (IPCC, 2007:13). Arctic archaeological sites often invoke a feeling of being in stasis, simply waiting for the next researcher to come along and discover them anew. In fact, the continued existence of these sites is taken for granted, and many are in fact under siege from environmental factors. While the Arctic may face some of the greatest environmental challenges to its archaeological record, it also has some of the greatest potential of in situ preservation in the world. The slow growth of infrastructure in many parts of the Arctic along with a very low population density has meant that threats from development are not as significant or pressing as in other locales both in Canada and throughout the world. This means that the potential to preserve the archaeological record for future generations and future technologies is substantial if the surrounding environment can be stabilized. This paper summarizes the effects of a warming climate upon archaeological sites and uses the Arctic as a focal point, as it is the northern regions that are currently recognized as the most environmentally vulnerable. The Sannirut site on Bylot Island, Nunavut presents an excellent case study on the importance of preservation policies as well as the practicalities on how it can be done with current technologies.

Technology does not stand alone in any society. Each society negotiates its own relationship with technology and places its own value on it. Each chooses its own path. This thesis considers the path taken towards technology in the 21st Century by Old Colony Mennonites in Southwestern Ontario. Drawing on Coleman, relationships created by digital technologies are difficult to study as they extend or embed themselves into everyday life. While research into traditional Mennonite usage of static technologies exists, new forms of digital technologies – Smartphones, Texting, and Web 2.0 in particular – have not received the same attention. Initially, I asked whether a divide based on a volitional rejection of digital technology exists within the Old Colony. Ancillary questions surround issues of separation from mainstream society and economic disadvantages due to limited technology usage. Research consisted of interviews and observation. Four themes were identified that underpin this thesis; migration, economic, education and technology. Challenging stereotypes surrounding technology usage, evidence suggests it is not a digital divide Old Colony Mennonites negotiate but a continuum. Digital technology usage expands and contracts the walls surrounding isolation and separation from mainstream society. It allows ideas to flow between groups and for the shrinking of space locally and globally. It may lead some to move away from the church but it also may strengthen their ties. Increased literacy skills are identified as a stepping-stone, not towards the mainstream world but toward the desired better life, they left Mexico to pursue.

The repatriation of Aboriginal human remains is still a debated issue in some forums. However, among many Canadian museums and other institutions, repatriation of ancestral remains is no longer a debate. It has become part of an obligation institutions have to ‘decolonize’ their collections. While the question concerning whether repatriation is ‘the right thing to do’ has been recognized in most North American museums, trying to decide the best method to return the remains is still undecided. In examining how perceptions of human remains have changed in the Anglo-European, Haida and Ojibway cultures, an explanation of the importance of repatriation emerges. This thesis analyses how changes in perception have impacted the acceptance of repatriation among museums and other institutions and produced a discourse concerned with returning all Aboriginal remains back to Native communities. By analysing the experiences and opinions of 14 stakeholders in repatriation (collected during in-person and telephone conversations as well as open-ended questionnaires) I was able to garner a general opinion on the status of repatriation in Canada. It was found that the current method Canadian institutions employ to repatriate Aboriginal human remains adequately addresses the issue. Flaws are found in all methods of repatriation; however, presently, negotiations based on mediation and not litigation produce more valuable consultation relationships, more cooperation between institutions and Native groups, and a more beneficial repatriation experience.

Technology does not stand alone in any society. Each society negotiates its own relationship with technology and places its own value on it. Each chooses its own path. This thesis considers the path taken towards technology in the 21st Century by Old Colony Mennonites in Southwestern Ontario. Drawing on Coleman, relationships created by digital technologies are difficult to study as they extend or embed themselves into everyday life. While research into traditional Mennonite usage of static technologies exists, new forms of digital technologies – Smartphones, Texting, and Web 2.0 in particular – have not received the same attention. Initially, I asked whether a divide based on a volitional rejection of digital technology exists within the Old Colony. Ancillary questions surround issues of separation from mainstream society and economic disadvantages due to limited technology usage. Research consisted of interviews and observation. Four themes were identified that underpin this thesis; migration, economic, education and technology. Challenging stereotypes surrounding technology usage, evidence suggests it is not a digital divide Old Colony Mennonites negotiate but a continuum. Digital technology usage expands and contracts the walls surrounding isolation and separation from mainstream society. It allows ideas to flow between groups and for the shrinking of space locally and globally. It may lead some to move away from the church but it also may strengthen their ties. Increased literacy skills are identified as a stepping-stone, not towards the mainstream world but toward the desired better life, they left Mexico to pursue.

Archaeological sites in the boreal forest are facing threats due to urban development, resource exploitation, vandalism, and infrastructure development, among others. In the context of archaeological site preservation as a public issue, I examine the perspectives of various publics towards the preservation and stewardship of archaeological sites in the boreal forest. Through a series of interviews, I examine the opinions of three publics involved in the archaeological process in Ontario: developers, First Nations, and archaeologists. I outline the participants??? opinions on the meaning and goals of preservation, the preservation of non-physical aspects of sites, such as oral history and site spirituality, preservation methods, site ownership and access, land use and development, involvement in the archaeological process, and funding. I also identify common themes which presented themselves throughout the interview process, such as the importance of education; the necessity for communication, collaboration, and cooperation; the problem of artifact curation; the perceived lack of genuine government involvement; and the publication of cultural resource management (CRM) archaeology???s ???grey literature???. Finally, I present suggestions on the preservation of archaeological sites which take into account the participants??? perspectives uncovered during the interview process. I conclude that preserving archaeological sites can be done using three techniques: education; communication, collaboration, and compromise; and using one of three general methods to preserve sites and artifacts. Education can be used to create public issues, teach people about the importance of archaeology and archaeological sites, and teach the involved publics about the goals and methods of CRM archaeology in Ontario. Encouraging communication, collaboration, and compromise between the interested publics includes the perspectives of formerly neglected parties, builds relationships between publics, and creates newly vested interests in site preservation. Three methods to preserve archaeological sites include site stabilization and monitoring, allowing sites to decay naturally, and excavating sites and curating the artifacts and oral histories for the long-term.

Cette thèse étudie les mobilisations contre les risques du travail dans l’industrie nucléaire en France entre 1968 et 2018. Elle éclaire la dynamique des actions syndicales et des processus d’alertes internes aux exploitants nucléaires. L’enquête s’articule autour de deux séquences impulsées respectivement depuis le Commissariat à l’énergie atomique (CEA) et l’entreprise Électricité de France (EDF).La controverse autour des conditions de travail dans l’industrie nucléaire et du recours à des salariés d’entreprises sous-traitantes pour les opérations les plus exposées aux dangers de la radioactivité remonte aux années 1970. Elle ne cesse, depuis cette époque pionnière, de revenir sur le devant de la scène, sans toutefois susciter d’action publique à même de résoudre les problèmes soulevés. Cette controverse est alimentée par les enquêtes menées directement par les travailleurs de ce secteur et certains de leurs représentants syndicaux de la CFDT et de la CGT, avec le relais de médecins du travail, de scientifiques, de journalistes d’investigation et d’élus politiques. La thèse décrit les activités de problématisation du travail et du recours à la sous-traitance dans le nucléaire et rend compte de leur infélicité récurrente. Elle entend contribuer à mieux comprendre la faible visibilité sociale des enjeux de santé au travail et, plus largement, les processus d’émergence de publics mobilisés en démocratie et les logiques qui leur font obstacle.La démarche est d’ethnographie historique. Elle combine des observations et des entretiens, avec une plongée dans les archives. Elle étudie l’expérience du travail exposé aux risques dans cette industrie, la constitution du problème de la santé au travail sur différentes scènes, les parcours de personnes affectées ou concernées par ce problème et les phases successives de sa dynamique de publicisation et de confinement. / This thesis studies the mobilizations against occupational risks in the French nuclear industry between 1968 and 2018. It sheds light on the dynamics of trade union actions and warning processes among the nuclear operators. The survey focuses on two episodes fostered by the Commissariat à l'Énergie Atomique for the first one, and by the company Électricité de France (EDF) for the second one.In the 1970's, a controversy arose about working conditions in nuclear industry and the using of employees of subcontracting companies for the operations that were most exposed to radioactive hazards. Since then, it has been constantly re-appearing but has never generated public action able to solve the problem. Surveys done directly by workers of this industry and some of their union representatives (of the CFDT and CGT trade unions) contribute to this controversy. They find support from labour doctors, scientists, investigative journalists, and elected politicians. The thesis describes the processes of problematization of labour and recourse to subcontractors in nuclear industry. It depicts its recurring failures. It helps understanding why the issues in occupational health do not gain more social visibility and, more broadly, how do mobilized publics emerge in democracies and which kind of hurdles does this emergence have to face.Historical ethnography is the chosen approach. It combines observations, interviews and work in the archives. It studies the experience of working with the radioactive hazards in this industry, the formation of the public issue of occupational health in several landscapes, life paths of affected or involved persons. It sheds light on the dynamics of the problem, that is gradually publicized and then confined.