The problem that this thesis begins with is: Why did the Kwakiutl and Nootka not have feud-indemnities, whereas the other nations of the Northwest Coast had them? The method chosen is that of proposing a hypothesis and then seeing if the data bear it out. The first chapter of this thesis puts forward the hypothesis in question: that the Kwakiutl and Nootka did not have feud-indemnities because they had instead a high degree of individual geographic, inter-group mobility; such that if a person were not getting along in the group he lived with, he would simply depart to another group before disagreements and resultant tension burst out into open violence and so began a feud. Feud-indemnities, so the hypothesis suggests, act as an honourable way of ending or avoiding a feud, and so render it, by reducing its chances of disrupting the society, a more efficient method of legal enforcement. But unless feuding is relatively frequent there will be no need for the social group to adopt feud-indemnities in order to survive. High individual geographic mobility among the Kwakiutl and Nootka, so runs the hypothesis, reduced feuding and removed the necessity for feud-indemnities; therefore feud-indemnities did not arise among these tribes. And we should expect to find that the other groups which had feud-indemnities, were without high individual geographic mobility. The next six chapters describe the socio-political systems of the Nootka, the Kwakiutl, the Tlingit, Haida and Tsimshian, the Bella Coola and Coast Salish, the Chinook, and the northwestern Californians—confirming the hypothesis and so answering the question that began the enquiry. The Kwakiutl, Nootka, Bella Coola, and Upper Stalo (a Coast Salish group) had high individual geographic mobility and no feud-indemnities, while the rest of the Northwest Coast nations had feud-indemnities and low individual geographic, mobility. / Arts, Faculty of / Anthropology, Department of / Graduate

The problem around which this thesis is written concerns the relation of myth to social organization in a small society. The society chosen for intensive study is Cape Madge, British Columbia, a Kwakiutl village of the Southern Lekwiltok group on the Northwest coast of North America. That myth and social organization are bound in together in a total system of social relations has been demonstrated for primitive societies by such eminent anthropologists as Raymond Firth, Bronislaw Malinowski, and Sir Peter Buck for the Oceanic area. The material gathered by Boas for the Kwakiutl of the Northwest coast of North America implies the same for traditional Kwakiutl society. Myths interact with all other elements of social structure and organization, so that the total system of social relations in the society is not to be understood without an understanding of the role of myth in providing a wide frame of reference within which the total social behavior of the members of the society becomes significant. This proposition has been accepted into the body of generalizations about primitive society built up In the field of anthropology. It does not Imply a conception of society as an apparatus maintaining the culture as it is, since all cultures are changing by the stresses inherent in social interaction and by the choices open to individuals. The empirical data brought forward in this thesis to support the assumption that myth and social organisation are bound together in a system of social relationships demonstrate that such a system is not closed, but open to adjustment without apparent opposition. This thesis is an attempt to give fuller meaning to the generalisation that the myths of a people are bound into the total system of social relations. The proposition advanced here is that even under conditions of advanced acculturation (to Western European culture) in a small once tribal society, myth will play a part. Where the old myths fade, new ones will arise to take their places in the, changing social context. The alteration of social structure, of social organisation, and of the roles played by individuals will create the need for maintaining some ancient myths that underwrite the worthiness of the individual and group. New myths will arise to justify rapidly changing patterns of behavior under the impact of Euro-American culture. This proposition has been tested and supported by the data derived from field work. Upon the basis of the affirmation of this proposition by data derived in a small society in the process of rapid change, the above hypothesis may be generalised to suggest that in all tribal societies moving rapidly into the orbit of advanced ones, myth will not be lost. Just as social structure, social organization and the roles of individuals will change feat be fitted into new configurations, so myth will not disappear but be transfigured or newly created in order to meet the needs of people for an understanding of their changing existence. The operation of myth and social context In Cape Hudge society today is discussed in this thesis by reference to the operation of myths in two important areas of social organizations social control and values. The exploration of myth in these areas touches upon most aspects of life in the village. Intensive field work was of one month's duration in the summer of 1963 when I lived with my husband and three children in the village but casual contacts and interest in the village had extended over a ten-year period prior to the formal study. The contacts made by my husband, two teen-age children and on pre-school child extended the range of social contacts very considerably. The definition of my position as wife and mother was of prime importance to my ready acceptance. The villagers had happily been introduced to anthropologists through Helen Codere who left behind an atmosphere of admiration and trust. The villagers expressed the opinion that other villages were getting anthropologists interested in them and they thought it was high time for someone from the University to come again. The field work situation could not have been more propitious I wish to express my sincere regard for the great achievements of these people and my thanks for their generosity and hospitality. / Arts, Faculty of / Anthropology, Department of / Graduate

The persistence of traditional ways in a Canadian Arctic Community is demonstrated by the examination of the Inuit community of Pelly Bay, NWT. The discussion is concerned with the manner in which the modern community continues to function in an Inuit manner despite the adoption of elements of western society such as modern technology and an economic system based on cash. Data for the study are, for the most part, the result of fieldwork in Pelly Bay in 1982. Data are presented on various aspects of the modern community with a particular emphasis on resource utilization and economic activities. / Arts, Faculty of / Geography, Department of / Graduate

The main objective of this study is to determine whether 1971 fertility differentials in Sri Lanka's dry zone can be explained in terms of agricultural development. It is hypothesized that agricultural development might be associated with low fertility due to the effects of agricultural development on intermediate variables found to be closely related to fertility in other studies. Yotopoulos work on the relation between economic development and fertility provides a useful theoretical frame. The methodology employed is path analysis. Findings indicate that agricultural development is not related to fertility differentials in Sri Lanka's dry zone. Differentials in fertility are explained primarily in terms of cultural factors, female education, female age at marriage, and family planning. / Graduate and Postdoctoral Studies / Graduate

The objective of this study is to approach the lived experiences and the identity development of Korean immigrant students in Canada. The concept of diaspora suggests to look at the new style of identity in a global world. In order to describe Korean students' transnational experience, the study attempts: 1) to determine the influence of immigration on the development of students' identity, 2) to examine the cultural and racial experience in different situations, 3) to discuss how Korean students situate themselves and develop their self-concepts in relationship to others. The study employed a qualitative method and conducted ten individual, semi-structured interviews. In the study, ten Korean immigrant students were asked about their immigration backgrounds, their experiences at school and home, their friendships with Korean friends and non-Korean friends, and their future plans. My analysis attempts to examine the discrepancy between: 1) how Korean students see themselves, 2) how they think they are viewed by others 3) what they aspire to become in the future. Most Korean students identified themselves as "Korean" while others described themselves as "Asian" or did not wish to identify themselves. However, their self-definitions did not always coincide with how others saw them in different situations. At school, students tended to be seen as Asians by the mainstream, and shared the experience of being victims of racism. This shared experience along with the cultural similarity allowed them to have closer relationships with Asians. However, physical, cultural and historical "invisibility" of Koreans among Asians contributed to create a sense of inferiority. At home, students try to reward their parents' sacrifices by being "successful" at school, planning a future career, as well as maintaining Korean traditions at home. Korean students develop new identities in their country of settlement, but at the same time, they are still mentally connected to their country of origin. The source of Korean identity is readily accessible in a multicultural society, and globalisation facilitates a connection for Koreans to their homeland. The concept of diaspora presents a new look at the minority students' special relationship to their countries of settlement and their country of origin. It can give a deeper understanding of the social reality in which minority students live. / Education, Faculty of / Educational Studies (EDST), Department of / Graduate

The concern of this thesis is the position of people of alternative genders in Coast Salish culture, not only in the past, but in the present. How were individuals with such a difference treated? What forces constrained them? What factors afforded them opportunity? Were such genders even recognized? With these questions in mind, field work was conducted with the permission of the Std: Id Nation throughout the summer of 1998. This paper is based on interviews conducted then and subsequent interviews with people from other Coast Salish groups. In addition, local ethnographic materials—with reference to field notes whenever possible—and traditional stories were analyzed from the perspective of Coast Salish epistemology. Alternative genders need to be understood foremost in the cultural contexts in which they occur, only then can comparisons proceed from a secure foundation. Research revealed a paradoxical situation. Oral traditions in which the alternately gendered are despised, occur side-by-side with traditions in which such people were honoured for the special powers they possessed. Individuals and families operated in the space generated by this paradox, playing the "serious games" to which Ortner alludes (1996:12-13). The absence of a "master narrative" in Coast Salish culture accounts for some, but not all of these contradictions. Equally relevant are persistent patterns of secrecy, personal autonomy, kin solidarity, differential status, and differential gender flexibility that both restrict the social field and offer stress points that were, and are, manipulated in individual and collective strategies. Given a world view in which transformation was the norm, and in which the disadvantaged could become powerful overnight by revealing the power they had hidden, some alternatively gendered people were able to maximize their potential and become significant forces. No formal roles offered sanction, instead an ad hoc approach marked the response to alternative genders and the outcome rested on the position of the individual and her/his family, and their ability to maneuver within multiple constraints. It was this potential to transform a stigmatized status into an honoured role that made the position of the alternatively gendered paradoxical. / Arts, Faculty of / Anthropology, Department of / Graduate

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This thesis examines South Florida’s Brazilian community’ spatial organization in the region and its socio-cultural features in order to understand the nature of this immigrant community and the characteristics of its spatial structure. To do so, this study uses qualitative interviews with members of Brazilian community with the purpose of understanding how they make decisions of where to live, how they are connected to the broader community, how the community affects their individual experiences of living in the region and plan for the future. In addition, using secondary literature, it will compare the transformation of Brazilians ethnic community with that of the Cuban, Haitian and Russian communities located in South Florida. Situating this case within ongoing theoretical debates about immigrant incorporation in US cities, I will make the case that classical ethnic enclave or the spatial assimilation concept does not fit the spatial and social structure of Brazilian community. The conclusion of this paper is that the US new immigrant ethnic groups may transform their shapes into a new multicultural ethnic web, as a result of the actual economic and social phenomena. The new ethnic web does not discard the disappearance of classical ethnic enclave, or the spatial assimilation processes, but given the actual international and local socio-economic processes, the three types of processes could overlap or be complementary. / Includes bibliography. / Thesis (MA)--Florida Atlantic University, 2021. / FAU Electronic Theses and Dissertations Collection