Thesis (M.A.)--Trent University, Peterborough, Ont., 1999. / Mode of access: World Wide Web. Includes bibliographical references.

Debate has been reignited about whether genocide occurred in Canada. The residential school system has garnered attention as a system of attempted genocide, involving the forcible removal of Indigenous children from their families and communities with the goal of assimilating those children into Anglo-European culture. The residential school system began to wind down in the 1960s, but the introduction of provincial child welfare services on reserves and the migration of many Indigenous families to urban centres led to increased apprehension of children from their families by the state. Most of these children were placed with non-Indigenous foster and adoptive families, often out-of-province and sometimes out-of-country. This period of apprehension and relocation of Indigenous children came to be known as the Sixties Scoop. In this paper, I examine the continuities between the residential school system and the Sixties Scoop era of the child welfare system using a relational genocide framework to analyze attempted group destruction. The main finding of this thesis is that the forcible removal of Indigenous children from one group to another threatened the survival of Indigenous communities and the ability of groups to reproduce themselves according to their own cultural codes.

This thesis paper was written to meet the requirements for a master's degree in the Studies in Policy and Practice Program through the University of Victoria. British Columbia. A grounded theory was developed studying lateral violence as a process in First Nations institutions in Coast Salish territory. The research question was how does lateral violence function as a process in First Nations institutions? To answer this question, one-on-one interviews were conducted, digitally recorded, transcribed, and analysed using grounded theory techniques. What came from the research findings was a theory on the effects of fear based learning on lateral violence. This research paper looks at the evolution of fear based learning from the Indian Residential School system, into the home of First Nations people, and it's progression from the home into community, and into First Nations institutions. Nine properties of fear based learning were identified. This project contributes as a solution to lateral violence the process of identifying conditions for the perfect storm. Identifying conditions for the perfect storm help administrators navigate developing episodes of lateral violence. Furthermore, this project contributes framing solutions within the Coast Salish cultural and political act of witnessing. Witnessing is seen as providing a cultural foundation for justice. / Graduate

The purpose of this thesis was to posit an explanation of recurrent liminal imagery in Eden Robinson’s novel Monkey Beach by exploring the ways that the text can be read as an expression of diasporic awareness. The Haisla in Monkey Beach experience a form of exile that is atypical because it occurs within the limits of their homeland. This thesis explores the dimensions of this exile by examining the ways that the Haisla community’s connection to its homeland has been altered in the wake of colonial contact. What this study revealed is that although Monkey Beach exposes disruptions in the connections between the Haisla and their homeland, the adaptation of Aboriginal storytelling techniques to the form of the novel represents both a positive continuation of indigenous traditions and an active resistance of cultural erasure.

The purpose of this thesis was to posit an explanation of recurrent liminal imagery in Eden Robinson’s novel Monkey Beach by exploring the ways that the text can be read as an expression of diasporic awareness. The Haisla in Monkey Beach experience a form of exile that is atypical because it occurs within the limits of their homeland. This thesis explores the dimensions of this exile by examining the ways that the Haisla community’s connection to its homeland has been altered in the wake of colonial contact. What this study revealed is that although Monkey Beach exposes disruptions in the connections between the Haisla and their homeland, the adaptation of Aboriginal storytelling techniques to the form of the novel represents both a positive continuation of indigenous traditions and an active resistance of cultural erasure.

No description available.

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>

No description available.

The author attended Independent Assessment Process (IAP) hearings as part of the Indian Residential Schools Settlement Agreement. Her experience in IAP hearings raised questions about our approach, as Canadians, to historical wrongs, especially those, like loss of language and culture, which fall outside of the purview of criminal and tort-law. This thesis explores the legal, social, and political dispute resolution mechanisms available in Canada to address harms as they have been applied to the Indian Residential Schools Legacy. It finds that the approach to date has been limited by the assumptions inherent in those institutions. The author proposes that Canadians, as a society, need to reframe and restart our discussion about harms and reparations using a framework of “responsibility”, and provides some possible mechanisms to begin that discussion. / Graduate / mhough@uvic.ca