Dissertations / Theses on the topic 'Native peoples – Canada – Housing'
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1
Tyakoff, Alexander. "Housing natives in northern regions : a comparative analysis of approaches in Canada, the United States, and the USSR." Thesis, University of British Columbia, 1991. http://hdl.handle.net/2429/31238.
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Using a cross-national comparative approach, this thesis examines the Native housing crisis in the Northwest Territories, Alaska, and northern USSR from 1980 to 1990. The affordability, adequacy, and suitability of public and private sector housing is analyzed, as well as their structural and cultural limitations in a northern context. This study found that many low and moderate-income Natives in these regions are unable to afford expensive market rental housing, are ineligible for government or company accommodation or sheltered in overcrowded public housing. Premised on non-Native values and market assumptions, public and private sector housing is exclusionary and discriminates against a Native way of life, and has created the conditions in which people are polarized based on income and tenure. Given the failure of public and private sector housing to meet the shelter requirements of Natives, this thesis argues that there is a need for community-based housing alternatives.
Housing co-operatives have the potential to increase security of tenure as well as the stock of decent and affordable housing, and to reduce cultural cleavages and socio-tenurial polarization through meaningful social and income-mixing. By responding to Native housing needs in such a culturally-sensitive manner, co-operatives have the potential to reduce dependencies on housing agencies and the private sector by effectively shifting control of housing to the community as a whole. Given the potential of housing co-operatives, however,
this tenure has made relatively few inroads into the Northwest Territories, Alaska, and northern USSR. This study concludes that problems of implementation and affordability, privatism and inertia in housing policy, and a dependency on public and private sector housing have impeded the wider development of northern co-operatives.Applied Science, Faculty of
Community and Regional Planning (SCARP), School of
Graduate
2
Brown, Alison K. "Object encounters : perspectives on collecting expeditions to Canada." Thesis, University of Oxford, 2000. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.365502.
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3
Reid, Patrick R. S. "Man-environment research in the design process : a case study in urban native housing in Canada." Thesis, McGill University, 1988. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=61793.
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Afshari-Mirak, Ghader. "Cultural approaches to native Canadian housing : an evaluation of existing housing projects in Cree communities in Northern Quebec." Thesis, McGill University, 1994. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=22540.
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This thesis examines social and cultural influences on housing and community planning in the native reserves of Canada. Architects and planners have tended to ignore the socio-cultural legacy of native people for a variety of unjustified reasons: insufficient local research and study, lack of understanding or appreciation, and the iniability to successfully accommodate ancient experience in the problem-solving process; approaches and techniques which may well be adapted to the contemporary context are typically overlooked. Where reference is made in housing and planning reports to socio-cultural issues, no recommendations are given as to how to interpret or apply them.The study bases its analysis on three key terms: culture, community, and living patterns. These concepts are examined in a case study of Cree natives living on four Quebec reserves: Chisasibi, Mistissini, Nemaska, and Waswanipi. The thesis describes indigenous Cree housing; evaluates the existing housing projects built recently by the government and Cree Housing Corporation; details housing and planning problems; and presents conclusions and recommendations.
5
Anderson, Robyn Lisa, and n/a. "The decolonisation of culture, the trickster as transformer in native Canadian and Maori fiction." University of Otago. Department of English, 2003. http://adt.otago.ac.nz./public/adt-NZDU20070508.145908.
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The trickster is a powerful figure of transformation in many societies, including Native Canadian and Maori cultures. As a demi-god, the trickster has the ability to assume the shape of a variety of animals and humans, but is typically associated with one particular form. In Native Canadian tribes, the trickster is identified as an animal and can range from a Raven to a Coyote, depending on the tribal mythologies from which he/she is derived. In Maori culture, Maui is the trickster figure and is conceptualised as a human male. In this thesis, I discuss how the traditional trickster is contexualised in the contemporary texts of both Native Canadian and Maori writers. Thomas King, Lee Maracle, Witi Ihimaera, and Patricia Grace all use the trickster figure, and the tricksterish strategies of creation/destruction, pedagogy, and humour to facilitate the decolonisation of culture within the textual realms of their novels. The trickster enables the destruction of stereotyped representations of colonised peoples and the creation of revised portrayals of these communities from an indigenous perspective. These recreated realities aid in teaching indigenous communities the strengths inherent in their cultural traditions, and foreground the use of comedy as an effective pedagogical device and subversive weapon. Although the use of trickster is considerable in both Maori and Native Canadian texts, it tends to be more explicit in the latter. A number of possibilities for these differences are considered.
6
Rotman, Leonard Ian. "Duty, the honour of the Crown, and uberrima fides, fiduciary doctrine and the crown-native relationship in Canada." Thesis, National Library of Canada = Bibliothèque nationale du Canada, 1993. http://www.collectionscanada.ca/obj/s4/f2/dsk2/ftp04/MQ39228.pdf.
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Dionne, Dee, and University of Lethbridge Faculty of Health Sciences. "Recovery in the residential school abuse aftermath : a new healing paradigm." Thesis, Lethbridge, Alta. : University of Lethbridge, Faculty of Health Sciences, c2008, 2008. http://hdl.handle.net/10133/736.
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This qualitative study informs the literature by bringing two perspectives together: the trauma of residential school abuse and the transpersonal viewpoint of healing. A phenomenological hermeneutic approach explored lived experiences of residential school survivors and their families. Transpersonal psychology was introduced as the focus for a new healing paradigm. The research questions ask, “What has been the lived experience of the trauma of residential school abuse” and “How are traditional and non-traditional healing practices mutually applied in the recovery process by individuals who are impacted by the residential school experience”? Five First Nations co-researchers were interviewed, the data was analyzed, coded, and a thematic analysis was undertaken from which six themes emerged. The results of this study may go on to employ this new healing paradigm to help First Nations people gain spiritual wholeness. Finally, a description and summary of research findings, limitations and implications for counselling were discussed.x, 193 leaves ; 29 cm. --
8
Duquet, Pascal. "La controverse historique entourant la survie du titre aborigène sur le territoire compris dans les limites de ce qu'était la province de Québec en 1763." Thesis, National Library of Canada = Bibliothèque nationale du Canada, 1999. http://www.collectionscanada.ca/obj/s4/f2/dsk2/ftp03/MQ38075.pdf.
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9
Reich, David. "Design criteria for native housing in Canada." Thesis, 1985. http://spectrum.library.concordia.ca/2943/1/ML23151.pdf.
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10
Brown, Leslie Allison. "Administrative work in aboriginal governments." Thesis, 1995. https://dspace.library.uvic.ca//handle/1828/9449.
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Aboriginal governments are organizations like any other, but they have some important differences that stem from the cultures of aboriginal peoples and the history and construction of aboriginal governments in Canada. Colonization brought particular conceptions of work and administration that are not always compatible with aboriginal cultures. Aboriginal governments are grounded in their respective communities and cultures and at the same time exist within a Canadian political system that reflects the values of a western, non-aboriginal society. The practice of administrative work in aboriginal governments is therefore complex and internally conflictual for the organization as well as for administrators. The institutional and financial arrangements of aboriginal governments in Canada only further complicate the work. Understanding the distinctiveness of administrative work in aboriginal governments is important for both aboriginal and non-aboriginal governments and administrators as a new relationship between Canadian and aboriginal governments is forged.
This study explores the work of aboriginal administrators working in aboriginal governments. It considers the administrative environment of aboriginal government, particularly the complexities of accountability and the interrelatedness of culture, politics and administration. It suggests that aboriginal governments are expressions of the cultures, politics, spirituality, economics, values and emotions of aboriginal peoples. These governments are social movements as well as ruling bureaucracies. Government in this context is a complex and holistic notion as it does not necessarily separate church from state, politics from bureaucracy, or the personal from the professional.
Within this context, the study examines the actual work of particular administrators and thereby develops a distinct picture of administration as it is practised in aboriginal governments. While such administrative practice is found to be more holistic in this context, the study further suggests that the construction of the actual work is influenced by key factors of accountability demands, cultural relevance and integrity, and the need for education of all people engaged with issues of governance. Given the dilemmas found in each of these factors, aboriginal administrators face the unique challenge of integrating the discordant demands of their communities, organizations and professions.Graduate
11
McGowan, Katharine Albertine. "“We are wards of the Crown and cannot be regarded as full citizens of Canada”: Native Peoples, the Indian Act and Canada’s War Effort." Thesis, 2011. http://hdl.handle.net/10012/6301.
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The First World War left few untouched on Canada’s Native reserves: many councils donated money to war funds, thousands of men enlisted and their families sought support from the Military and war-specific charities, and most became involved in the debate over whether Native men could be conscripted and the implications that decision could have for broader Native-government relations. Much of the extant literature on Native participation in the war has paired enthusiastic Native engagement with the Canadian government’s shabby treatment. However, in many different ways and with many different goals, Native peoples achieved significant success in determining the parameters of their participation in the war. Yet, the resolution of these debates between Native peoples and the Canadian government, specifically the Department of Indian Affairs, inadvertently (from the Native perspective) cemented the Indian Act’s key role in Native peoples’ lives, displacing other foundational agreements and traditional organizational principles of reserve life. Native peoples’ varied participation in the First World War paradoxically saw Natives temporarily take control of their relationship with the Canadian government, but in the end brought them more completely under the authority of the Department of Indian Affairs.
12
Wrightson, Kelsey Radcliffe. "We are treaty peoples: the common understanding of Treaty 6 and contemporary treaty in British Columbia." Thesis, 2010. http://hdl.handle.net/1828/2968.
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Indigenous and settler relations have been negotiated, and continue to be negotiated in various forms across Canada. This thesis begins from the continued assertions of treaty Elders that the historic Treaty relationships are valid in the form that they were mutually agreed upon and accepted at the time of negotiation. From this assertion, this thesis asks how this mutually agreed upon understanding of Treaty can be understood. In particular, the holistic approach to reading historic treaty draws on the oral history and first hand accounts to provide an understanding of the context and content of treaty. The holistic approach is then applied to Treaty 6 in Alberta and Saskatchewan, as well as the contemporary Treaty process in British Columbia. This provides a critical analysis of the continued negotiation of the relationship between Indigenous Peoples and Settlers, both regarding how historic treaties are understood in Canada, and how contemporary treaty relations continue to be negotiated.
13
Pooyak, Sherri. "My life is my ceremony: indigenous women of the sex trade share stories about their families and their resiliency." Thesis, 2009. http://hdl.handle.net/1828/3116.
Full textAbstract:
The current discourse on women who work in the sex trade is often viewed through a lens
based on “victim and abuse” (Gorkoff and Runner, 2003, p. 15) positioning them as
being helpless, needing to be rescued and reformed in hopes they will become upstanding
citizens. Constructing a resilient identity of Indigenous women who have had
involvement in the sex trade aims to shed new light on the identities of a population who are often portrayed negatively. One of the ways this reconstruction can be done is to focus on their familial relationships, thereby challenging the existing discourse that often blames the families of women in the sex trade as reasons for their involvement.
Using narrative analysis, this qualitative study focused on the lives of five Indigenous
women who have had involvement in the sex trade. The purpose of this study was twofold:
First was to gain an understanding of the familial relationships of Indigenous
women who have had involvement in the sex trade; second was to gain an understanding
of how these relationships have contributed to their resiliency.
The Indigenous women who participated in this study shared stories of their familial
relationships highlighting the supportive and constructive aspects derived from their
familial relationships. Secondly, they discussed the economic violence that found them making a constrained choice to engage in the sex trade as a means of survival. Thirdly, they spoke of how their familial relationships created family bonds, their connections to their families, and described their families as a source of strength, courage, and unconditional love, which positively contributed to their resilience. The fourth theme challenges the victim and abuse paradigm, as their narratives of resilience reveal how these women have sought to construct new identities and outlines the struggles they have
encountered in their efforts to develop these new identities.
14
Mack, Johnny Camille. "Thickening totems and thinning imperialism." Thesis, 2009. http://hdl.handle.net/1828/2830.
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This thesis analyzes the relationship between the legal traditions of indigenous peoples and the Canadian State. I posit that the current relationship is aptly characterized as imperial. The imperial dynamics of this relationship perpetuate imbalances of power between the two traditions. This situation of power imbalance produces two effects that are of concern here. First, it enframes the development of indigenous legal traditions
within the liberal state, domesticating indigenous norms to accord with liberal norms.
Second, it disencumbers indigenous peoples ancestral territories from indigenous
authority that would inhibit Canadian and global market penetration. I rely on theoretical literature in the fields of legal pluralism and postcolonialism to develop this argument. A deep conception of legal pluralism allows us, as researchers, to think of state law as developed by a single legal tradition that co-exists with indigenous legal traditions.
Postcolonial theory aids us in analyzing the particular manner in which power works in
situations of colonialism and imperialism to privilege certain legal orders over others. I
suggest that indigenous life is not fully enclosed by imperialism, and that as indigenous peoples we should engage those non-imperial sites and practices deeply to thicken our capacity to live freely. I suggest indigenous practices of totemism represent one such site.
15
Freeman, Victoria Jane. ""Toronto Has No History!" Indigeneity, Settler Colonialism, and Historical Memory in Canada's Largest City." Thesis, 2010. http://hdl.handle.net/1807/26356.
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The Indigenous past is largely absent from settler representations of the history of the city of Toronto, Canada. Nineteenth and twentieth century historical chroniclers often downplayed the historic presence of the Mississaugas and their Indigenous predecessors by drawing on doctrines of terra nullius, ignoring the significance of the Toronto Purchase, and changing the city’s foundational story from the establishment of York in 1793 to the incorporation of the City of Toronto in 1834. These chroniclers usually assumed that “real Indians” and urban life were inimical. Often their representations implied that local Indigenous peoples had no significant history and thus the region had little or no history before the arrival of Europeans. Alternatively, narratives of ethical settler indigenization positioned the Indigenous past as the uncivilized starting point in a monological European theory of historical development.
In many civic discourses, the city stood in for the nation as a symbol of its future, and national history stood in for the region’s local history. The national replaced ‘the Indigenous’ in an ideological process that peaked between the 1880s and the 1930s. Concurrently, the loyalist Six Nations were often represented as the only Indigenous people with ties to Torontonians, while the specific historical identity of the Mississaugas was erased. The role of both the government and local settlers in crowding the Mississaugas out of their lands on the Credit River was rationalized as a natural process, while Indigenous land claims, historical interpretations, and mnemonic forms were rarely accorded legitimacy by non-Indigenous city residents.
After World War II, with new influxes of both Indigenous peoples and multicultural immigrants into the city, colonial narratives of Toronto history were increasingly challenged and replaced by multiple stories or narrative fragments. Indigenous residents created their own representations of Toronto as an Indigenous place with an Indigenous history; emphasizing continuous occupation and spiritual connections between place and ancestors. Today, contention among Indigenous groups over the fairness of the Mississauga land claim, epistemic differences between western and Indigenous conceptions of history, and ongoing settler disavowal of the impact of colonialism have precluded any simple or consensual narrative of Toronto’s past.