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Title: Arthur: Volume 15, No. 23
Type: Text, newspaper
Description: Students win private meeting: Davis rally disrupted -- Tories toss bone to ALP / Art Kilgour -- Plagiarism policy: penalties -- Locals welcome Reagan -- TSU approves funding -- Rexe not an Anthro prof [letters] / Linda J. Hubbell --Ad not misleading [letters] / Cyril Carter -- Sutherland does a great disservice [letters] / James N. Palmer, BA, President, Lady Eaton College -- Differential fees aggravate inequalities [letters] / Winfried Siemerling -- TISA survey undermines wisdom of visa fees -- Bookstore trys to buy Canadian / Kathy Woodcock -- Conciliator visits Trent today: ATS holds on tight / Art Kilgour -- Trent student slapped: Tories resentful / Kathy Woodcock -- OFS vote a slight win -- Occupation enters its second week -- Turner refuses apology / David Orfald -- Letters from the occupiers: Why Erica should step down -- Letters of Support -- Bette meets Matt: Stephenson dons green armband / Art Kilgour -- In search of radical liberalism / Paul Mason -- Keep the student fires burning / Stephen Elliot -- Ontario voting occurs this Thursday: An Election Notebook / Art Waxer -- A pat on the back for Matt [letters] / Tony Britt -- SOS in good spirit [letters] / Dave Sackett -- JBC snubs SOS [letters] / Gillian Johnston -- Disgruntled B.I.U. [letters] / Ronnie B. Pluant -- Irish women conference: A Gaelic legend -- PRC Cabinet constitutional amendments -- SOS Poetry / Stephen Elliot -- Jeronimo '81 at PRC: The universe goes through / Steven Leak -- Philosophy lecture: "What do you do when you fall in love" / David Bateman -- records -- In praise of soup / Maggie Helwig -- OPIRG

Title: 1994–1995 Calendar: The Thirty-first Academic Year, Trent University Calendar 1994–95
Type: Text,
Creator: Trent University
Description: , , Trent University,

Title: Protecting Sources of Drinking Water for the M'Chigeeng First Nation, Manioulin Island, Ontario
Type: Text, Electronic Thesis or Dissertation, Text, thesis
Creator: Herman, Richard (author)et al
Contributor(s): Metcalfe, Chris (Thesis advisor), Gueguen, Celine (Committee member), Furgal, Chris (Committee member), Trent University Environmental and Life Sciences (Degree granting institution)
Description: The potential impacts of domestic wastewater (DWW) on the source of drinking water for the M’Chigeeng First Nation were monitored as part of the development of a Source Water Protection plan. During a period of continuous overflow of the Gaaming Wastewater Lagoon serving the community, the chemical tracers, caffeine and sucralose were tracked in West Bay with Passive Organic Chemical Integrative Samplers (POCIS). From the results, we speculated that DWI impacts could have been from three possible DWW sources. POCIS deployed above and below the thermocline indicated a higher mean sucralose concentration of 2.52 ± 1.83 ng/L in the hypolimnion of West Bay relative to mean epilimnetic sucralose concentrations of 0.56 ± 0.02 ng/L, suggesting possible wastewater percolation with an estimated time of travel of 61.5 days. Microbial loads of 200 CFU/100 ml E. coli from the lagoon overflow into Mill Creek decreased to 60 CFU/100 ml before entering West Bay. West Bay’s wastewater assimilative capacity met Provincial Water Quality Objectives in the epilimnion and hypolimnion except for dissolved oxygen in the hypolimnion at 4.16 ± 1.86 mg/L, which is a threat to the onset of hypoxia for fish (i.e. <5 mg/L). Assimilative capacity results support a Fall lagoon discharge. Author Keywords: caffeine, drinking water, Passive Organic Chemical Integrative Samplers (POCIS), sucralose, thermocline, wastewater
Rights:: Copyright is held by the author, with all rights reserved, unless otherwise noted.

Title: Making Mockeries, Making Connections: The "Revolutionary Potential" of Parody in Twenty-first Century Art and Literature
Type: Text, Electronic Thesis or Dissertation, Text, thesis
Creator: Affleck, Sara Jane (author)et al
Contributor(s): Hollinger, Veronica (Thesis advisor), Junyk, Ihor (Committee member), Pendleton Jiménez, Karleen (Committee member), Chivers, Sally (Committee member), Verwaayen, Kim (Committee member), Trent University Cultural Studies (Degree granting institution)
Description: Parody has been a strategy within cultural production since the ancient Greeks: “paraodia” referred to a song sung alongside the main narrative thread of a dramatic work; the prefix “para-” also signifies “against.” In A Theory of Parody: The Teachings of Twentieth-century Art Forms, Linda Hutcheon offers this core definition: parody is “a form of repetition with ironic critical distance, marking difference rather than similarity … [with] tension between the potentially conservative effect of repetition and the potentially revolutionary impact of difference” (xii). This and other aspects of Hutcheon’s theory guide my interpretations of works by three contemporary artists working in Canada: Sybil Lamb’s novel I’ve Got a Time Bomb; Ursula Johnson’s (Mi’kmaq) three-part exhibition Mi’kwite’tmn (Do You Remember); and Kent Monkman’s (Cree and Irish) exhibition Shame and Prejudice: A Story of Resilience. I argue that the presence of parodic elements in these artists’ works enables them to do two things: to claim spaces that enable recognition of their subject positions, and to critique an aspect of hegemonic norms in contemporary society. I read Lamb’s novel as a critique of the heteronormative gender binary via parody of the picaresque genre and of heteronormative discourse/language. Certain pieces in Monkman’s exhibition parody the epistemological and display strategies of traditional Eurocentric anthropological museums and archives, as can Johnson’s work; her sculptural-installations may also be read as parodying the traditions of Mi’kmaw basket-making. The work of both artists critiques colonial narratives that sought (and may still seek) to denigrate and/or erase Indigenous peoples; such narratives of cultural genocide were both tacitly and directly propagated by museums. I analyze these three artists’ works, considering key features of parody (ambiguity; irony and “double-voicedness”; trans-contextualization; and humour), and their effects (defamiliarization; ontological instability; complicity; and laughter). Parody challenges the post-structuralist emphasis on the “decoder,” (viewer/reader) reinstating the “encoder” (artist/author) as agent. Decoders recognize their complicity within the context of the hegemonic narrative, whether the heteronormative gender binary or colonialism, and may come to shift perception – as per Hutcheon’s “potentially revolutionary impact.” Author Keywords: contemporary art, Indigenous art, museum history, parody, picaresque, transgender literature
Rights:: Copyright is held by the author, with all rights reserved, unless otherwise noted.

Title: A sample study of resident's attitudes towards the inter-institutional relocation of Marycrest, Home for the Aged: 2 years before move-date
Type: Text
Creator: Montgomery, Corinne.
Contributor(s): Trent Centre for Community-Based Education (Peterborough, Ont.), Trent University Community Development Studies., Marycrest Home for the Aged
Description: Objective -- Introduction -- Project methodology -- Results of survey -- Reflection -- Recommendations -- Conclusion -- References -- Appendixes., by Corinne Montgomery. --, Residential relocation impact study, TCCBE project, 2000-2001., CDST 480.

Title: The Social Impacts of the Katimavik Pilot Project 2014/15: Perspectives from the Host Organizations
Type: Text
Creator: Kaczynski, Roxanne, Sharma, Kameel
Contributor(s): Trent University Indigenous Studies, Trent Community Research Centre, Katimavik
Description: By Roxanne Kaczynski and Kameel Sharma, Date of Project Submission: April 2015., Completed for: Katimavik; Supervising Professor: Don McCaskill; Trent Community Research Centre, INDG 3813Y

Title: The Social Impacts of the Katimavik Pilot Project 2014/15: Perspectives from the Host Organizations [poster]
Type: Text
Creator: Kaczynski, Roxanne, Sharma, Kameel
Contributor(s): Trent University Indigenous Studies, Trent Community Research Centre, Katimavik
Description: By Roxanne Kaczynski and Kameel Sharma, Date of Project Submission: April 2015., Completed for: Katimavik; Supervising Professor: Don McCaskill; Trent Community Research Centre, INDG 3813Y

Title: The Social Impacts of the Katimavik Pilot Project 2014/15: Perspectives from the Métis Youth Participants
Type: Text
Creator: Asselstine, Terri
Contributor(s): Trent University Indigenous Studies, Trent Community Research Centre, Katimavik
Description: By Terri Asselstine, Date of Project Submission: April 2015., Completed for: Katimavik; Supervising Professor: Don McCaskill and Gillian Austin (GTA); Trent Community Research Centre, INDG 3813Y - Indigenous Studies Research

Title: Covenanting For Social Justice: [Margaret Laurence Lecture]
Type: MovingImage, Lecture
Contributor(s): Wilson, Lois (Speaker), Shepherd, Sara, Ganley, Rosemary
Description: Margaret Laurence Lecture 1992.
Transcript: The Margaret Laurence lecture, which is funded by a combination of a very generous private endowment and money from the Canadian Studies Directorate is intended to bring a distinguished speaker to Trent to address women's involvement in peace, ecology, literature and feminism, all concerns which...
Show moreThe Margaret Laurence lecture, which is funded by a combination of a very generous private endowment and money from the Canadian Studies Directorate is intended to bring a distinguished speaker to Trent to address women's involvement in peace, ecology, literature and feminism, all concerns which were important to Margaret Laurence. Each year we put ads in the paper and in the Arthur and we ask for nominations from the community for speakers for the Margaret Laurence Lecture. This year's lecturer was nominated by a student, Sara Shepherd, a fourth year student here at Trent, and I've asked Sara to introduce the speaker this year.
I'd like to welcome our fifth annual Margaret Laurence lecturer tonight. Her name is Dr. Lois Wilson and we're very fortunate in having her. She is someone who Margaret Laurence knew well herself. Margaret Laurence described her as being both a pilgrim of faith and a pioneer. She's perhaps best known as being United Church of Canada's first woman moderator and being one of the first Canadians to be a president of the World Council of Churches, but she's done many, many other things as well. Her resume is just incredible, a lot of grass roots local activities such as involvement in the Elizabeth Fry Society, Amnesty International, as well as global activities such as World Council of Churches and so on. I nominated her because I first heard her speak a little over five years ago. My home church is a very small one in a very small village called Seagrave and our women's group was talking about who to ask on our sort of special women's church service and somebody as a joke said let's ask Lois Wilson. And somebody else, sort of as a joke, wrote her a letter and asked her, never thinking she'd actually come, but they got a letter back saying that she had a conference in Scandinavia and she had a conference in South America and she had a couple of days to kill in between so she'd come to Seagrave. And she did, it was wonderful. What really impressed me was her honesty, her integrity, her compassion to peace, justice, and her ability to make all of those issues relevant to people in Seagrave, not an easy thing to do. And those are qualities that everyone who has met her has admired, including Margaret Laurence herself. Her most recent book is called Telling Her Story. I just read it, it's a wonderful book, and I think the title – Telling Her Story – is one which summarizes what she's about. She's committed her life to making sure that women in particular who are poor and oppressed and disenfranchised have an opportunity to tell their stories, both within the church and within the wider community. And so I'm hoping she'll do that tonight. She has a lot of remarkable stories to tell us, both about herself and about the people she's met. So on behalf of the Trent community and the Peterborough community, I'd like to welcome Lois Wilson tonight.
Thank you very much, Sara. When I received the letter of invitation to give this lecture, I felt the same way as Margaret Laurence felt when I was elected moderator. I received a letter from her and the letter was: Dear Lois, Hurrah, hurrah, hurrah, hurrah, hurrah, hurrah, hurrah, signed Margaret Laurence. I still have that and maybe I'll give it to the archives here some time. I'd just like to say a little about Margaret because we knew each other since we were seventeen when we entered what was then United College, now University of Winnipeg, in Manitoba. She from Neepawa and I from the city and therefore I'm not very interested in people from Neepawa, wherever that was. But it was an incredibly creative time for the university and for the city. Immense social and political and religious ferment with a very mixed group of people racially and I almost thought that's how the world was until I got out of Winnipeg and got to some homogeneous communities and I could hardly believe it, where either everybody was Anglo-Saxon or else they weren't. At that time, United College was a very small arts college, it was a collegiate that was the last year of highschool of the years of arts and science and theology, so it was all those departments together in some creative interaction. I think the total student body was 480 people and my own arts class was 47 people. The advantage of that, and as I look back it was an immense gift that I received, was that you were in constant interchange with each other and with the professors. I mean, you couldn't go to a class like this and go to sleep, there was no way. You simply had to be in exchange all the time. In my view, I received a very good education because of that.
There's no way that either Margaret or I could have escaped the whole social justice orientation of that college. It was assumed that that was part of the ethos of university at that time. We also were very much aware, living in what was called the north end of Winnipeg, of the racial mix there but also we were the only ward in the city of Winnipeg who for years elected a communist to city council, Joe ???. And again, I thought that was normal and so long as I lived there, Stanley Knowles was my representative in parliament so I was kind of weaned on credit unions and cooperatives and learned from the culture itself with which I lived that responsibility for other people and their responsibility for me was a key value. Margaret exhibited her writing talents very early, of course, and even in second year by the time she was the ripe old age of eighteen, she was working for ??? which was the university campus magazine and I remember they used to put in tongue and cheek commentary on current events and she wrote one on the secret plans of the reds. This was an article on how workers demanded higher wages and shorter hours and it was a very creative thing to do because it was just in the McCarthy era in the States when there was a communist under every bush and under every seat. In latter years, our lives intersected around social issues, interestingly enough again. I met her on, in fact we were both members of both of these boards at one point in our lives, one was Project Ploughshares which is the inter-church coalition in Canada on disarmament and peace and is housed in Conrad Grebel College at the University of Waterloo. It does first-class research on arms suppliers, disarmament issues and so on and is now on consultative status with the UN. There she was and there was I. And the other one was, we were both board members of Energy Probe, looking for alternative sources of energy other than the ones we have. To our surprise, or maybe not to our surprise, we had in the intervening years become strong feminists, taking different routes to that, and we exchanged reading lists immediately. I asked her if she'd give me a reading list on all the feminist authors and literature I should be reading and I said well I will if I can give you a list of feminist theologians you should be reading and that was a fair exchange.
Well tonight I want to talk about covenanting for social justice. I think that covenanting is somewhat different from contracting. Covenanting means that there is a commitment from which you don't back off. There will be no separation. It doesn't mean that the terms are not going to change because I think that all covenants need renegotiation from time to time. Certainly when one thinks of the marriage covenant, unless you renegotiate quite frequently, you're in deep trouble, soon, and you will end up if you do that as two quite different people and the fabric of the marriage of course is quite, quite different from when you started. So I want to talk about it in terms of covenants that people have made in different areas of our life together and how those need to be renegotiated and I'd like to do it, as Sara suggested, through telling some stories. It may seem simplistic to do that but I think not. I think that the stories we tell define who we are and through the stories we communicate meaning to other people, we say how we see reality and stories are very important for that reason. I'll tell you this story, its apocryphal and some of you may have heard me tell it before, but it's the only, I was at a feminist conference in Montreal a couple of years ago, on a section on women and religion, and it was the only story from that whole section that got quoted in the Devoir so I thought, gee that's a pretty good story.
It's the story of a United Church congregation near Peterborough who were calling a woman minister for the first time and they were a little worried about this, like would she know how to bury people and would she know the marriage service and would she know anything. And the clerk of session, who is the key person in the congregation, said to his spouse – I'm going to treat her the same way I've treated all those male ministers and so I'm taking her fishing Monday morning. She thought that was a great idea, got her fishing gear together and away they went. She didn't catch anything although she tried desperately and then it got very rainy and the wind got up and it was most uncomfortable so she got out of the boat and walked on water to the shore and went home. That night the clerk of session was heard to say to his spouse – you know, these female ministers, they can't fish and they can't swim. Stories are important, they define who we think we are.
There are two kinds of stories. Those of tradition which bolster tradition, which are not to be underestimated because we have not one human culture without long, long experience at struggle and is not to be discarded lightly. On the other hand, there are the stories of innovation, creativity, which help us define a future that is still unattainable and those somehow need to be brought together. In my view, the best stories are those that take a tradition which has been won so hard and revise it and create a new reality. So the old stories become new stories but they do not lose the oldness either. Women in particular, I think, understand the importance of stories because for thousands of years we have sung lullabys to babies, we have woven stories in tapestry, we have done the pottery and so on. It was mentioned that I've written this book, Telling Her Story. I also wrote a sequel to it which I called Miriam, Mary and Me, which is dealing with stories of women in the Hebrew scriptures, the Greek scriptures and the contemporary situation and I wrote it for my grandchildren because I didn't want them to wait until age 40 'till they figured some of this out. So I tried to take the current scholarship and express it for children. One of the reasons I told it is that I have a friend who teaches kindergarten who, when Good Friday came around, was asking the class, why do we have Good Friday, it's a holiday, you know. Well that's the day Jesus died. Yeah, but why did he die. Well because he ate the poisoned apple. So these kids don't even know basic stories, so the telling of stories is an honourable vocation and I think one that all of us need to recapture and practice.
In our time, I think the stories which are most popular are the stories of maintenance, the stories of tradition, which is fine except that it very quickly slips over to the way things were or the way things are, are the way things will always be. And if one tells only the traditional stories of maintenance, then in fact one supports the status quo and undermines any hope of any radical social change. Slaves have known this, poor have known it, women have known it, racial minorities have known it, so there's a need to honour tradition but revise it into a new story. Well I think one of the terror of our times is that there's so many stories that need a retelling and they need it simultaneously, we have that sense of not much time in order to get at this. And tonight I'd like to talk about five areas that really do need a revised story which is one way of saying that we're needing some transformation of the culture in those areas.
The first one I want to talk about is the faith community since that's, I think I'm legitimate in doing that since that's been my life work. And partly I'd like to talk about the new configurations within the Christian community and the Christian world but more broadly than the faith communities, much more broadly than only Christian. I think Margaret would be interested that I choose to do this. I discovered, I didn't really know, we never talked of it, but I discovered when I went out to Lakefield one Thanksgiving to really talk about her funeral and what she would like, I discovered that, uh, I said have you got a bible handy. Oh yeah, she had a bible, she pulled it out, and there was more of her commentary on the text than the text itself. She says I can never ??? because my comments are much more important you understand. It's written there. I said I thoroughly understand that. And I think that her profound religious commitment resulted in a keen sense of raw passion about social justice which came out so clearly in her books, through her characters.
Well, the old story for a Christian community was that Christianity was the dominant religion in the west and the north and it was our duty to tell everybody else about it and so the whole missionary movement came into being, which got very much mixed up with cultural overlays so that in terms of the Native people in Canada we were instrumental in collapsing their spirituality and collapsing their language which they are now trying to recover. And it was a very paternalistic approach despite the best of intentions and yet some very good things came out of that effort as well, but generally it was somewhat negative. The new story is that there is now a shift in the Christian axis in the world so that the flow of personnel is not from the north to the south or from the west to the rest but it is all over the place. It's from country to country, as indigenous communities of Christians establish themselves and in fact reach out in some kind of mutuality partnership so that in fact one can trace it through the way the word has changed from missionary to overseas partner to companion, companion meaning you eat bread with, and that's the word that we use now. One of the phenomenas which I don't know what the result will be but I've been in the midst of it, in Eastern Europe and more laterally when I was in Cuba, the enormous influx into the Christian churches, and no one knows what that's about. I mean Moscow was really a riot. Two years ago, I was in an Orthodox church and they've got a very humane way of worshiping, it's very informal, so if you get bored at the chief liturgy, you can go back to the sub liturgies at the back. So soon I got bored, and I went back and they were having a baptism, there were 36 candidates, most of them children who get thoroughly immersed, and the other ones, and they were telling me that the priests had 40 baptisms per day in that church, that's not weekly or monthly or yearly, per day. But it occurred to me that all those priests do is baptise, baptise, baptise, go to sleep, baptise, baptise, baptise, and that's all they had time to do so there was nobody to do any instruction or any teaching which is a very dangerous kind of situation. So I don't know what the outcome of that is but I'm just aware that that is happening.
The new story of course is that small pockets of people, which perhaps have always existed but it was not widely known because there was not global communication, have understood religion as being about the human condition and what's happening to human beings and about transformation, not change but transformation. And that the focus of their religious passion is in those two areas, what's happening to human beings and transformation, as opposed to many other things that could fill up your spare time. So I think of the enormously rich contribution that has been made by small communities of people, not exclusively Christian of course, but they were included, in the struggle against the dirty war in Argentina in the early eighties, Brazil, some of the countries of Latin America where the Christian community was certainly in the forefront in company with other people. The final thing I'd like to say here is that I think we're in the midst of a new reformation within the Christian community and the divisions are no longer by denominations. I mean who cares whether you're a Presbyterian or an Anglican, really. The divisions are now, I would say, between the fundamentalists which was shading over into the charismatic movement, and the liberation theologians which shades over to the ecumenical movement. And so within each of the historic institutions, one can find people who are parts of those movements and I wish it would speed up a bit so that we can have new configuration of the churches in Canada around those things.
I'm reminded that Margaret here, I guess, did have her battle with fundamentalists around her book and one of the last stories she told me, which is also in her book, Dancing on the Earth, we were in Kingston at one point and I invited her down for a dialogue and she told the story there how she'd been invited to a lady's group and there was a plastic tablecloth on this table and, in the course of the evening, she had, was asked, "Margaret, why do you think it's necessary to have all your characters use four-letter words all the time?" and she said, well, uh, they don't all the time but some of my characters, that's the way they talk so I don't want to, you know, rob them of their integrity as characters, that's their, that's who they are. She was smoking at the time and apparently dropped some ash on the plastic tablecloth and it started to go up in smoke. And without thinking, she said "Christ, I set the bloody thing on fire!". Afterwards, she said well at least I didn't use four-letter words.
I'd like to say just a word about historic faith communities other than Christian because that whole configuration is changing too. I think the old story was, certainly we Christians gave it out, that we were certainly superior to the others, we couldn't quite remember why, but we were certainly superior. When I was in Peru I remember being shocked at the early Spaniards who'd come there and, again, were responsible for the collapse of the Peruvian culture and religion and had said to the Inca king – now, you know we're going to have to kill you, but we'll tie you to the stake, but if you don't want to be burned, if you allow yourself to be baptised, we'll strangle you, that's a much better way of doing it. That's history! And so that's what happened. There's been a selective reading, in my view, of the biblical texts, both the Hebrew and Greek scriptures, which has emerged in the king of the castle theology which Christians, by and large, are finally now abandoning, not without some struggle. Yet the danger in a new story is that people will say well all these religions are the same anyway so it doesn't really matter which you have. Which again I think is a simplistic way of looking at it and the new story is now being told through much struggle as we actually meet each other, not only around social justice issues which is fairly easy to do, but around profoundly religious questions. In my own life, that's one of the cutting edges and one of the richest areas in which I now participate.
Pluralism in Canada is immense. One sees it when we're talking at the supper table. One sees it in elementary schools. One isn't always aware of it, for example tonight one may not be so much aware of it, but in the schools one sees it. People from every corner of the world are here, bringing with them their own language and their own religious community. On a given week in Toronto, there are now more worshiping Muslims than there are worshiping Presbyterians, maybe not too hard and that will continue but that is a shift, that is a shift in the last 30-40 years. And Native people as well are wedding, some are wedding their traditional spirituality with their adopted faith formulations and some very creative things are happening there.
I guess just one simple story and then I'll read that one. I had to go to India to get catapulted into those understandings and when I was there, it's the first time in my life where I was a minority as a Christian and that was very good for me. After I'd been teaching for about three months in one of the community education centers, they gave me a trip all around India, you get this ticket for $200 or something. So I went to Kashmir and I knew I was going into a totally Muslim context and I knew that there would not be very many women on the streets. And on the plane, I met a woman who had been a German Christian but converted because she married a Pakistani Muslim. She was a little fearful because she didn't have English. I mean, I came up to her waist, she was huge, and so we kind of adopted each other. I thought she could protect me and she thought this woman's got the gift of the gab so she can talk for us. So this unlikely couple hit it off. One even decided to climb a mountain because we were there for a couple of days, one of the foothills in the Himalayas, and on the way on the bus, the young man sitting ahead of me I got into a conversation with, he turned out to be a Bachelor of Science, one of India's great unemployed, a Hindu. So I said, well, why don't you join us, we're nice people, we're going up for the day, so he did. So here this picture is the Hindu, the Muslim and the Christian climbing this mountain. Well we discovered, I discovered that my Muslim friend was not only huge, she was also very fat and half way up, I mean her breath gave out, she just couldn't do it any more. So she had to hire a man to haul her up a zig-zag path, you know, and pay him ten rubies, of which six rubies stayed with his boss at the bottom of the mountain. In any case, we got separated and when I went to her to find out how she was doing, she said, uh, rather I went to him first. And he said, you know that woman, she's a Muslim you know. I said, yeah I understand that. Well it's a very, uh, very inferior community to life. Oh, I said, tell me why. Well, I mean, they have no respect for our community and they do terrible things, they desecrate our temples and there's absolutely no, not even toleration, let alone understanding. So I thanked him very much and then I went to see how my friend on the tobaggan was getting on. And she said you know that young man you invited to come with us, he's Hindu, you know. I said, yeah I understand that. Well, I'm a recent convert to Islam so I really can tell you all about it. So I said, well I'm interested. Why, why? Well, she said, they're very inferior to mine and she said, for example, there are five things that Muslims must do, we are a very disciplined community. And so I said what are the five? She could only remember four, but she was still very sure that she was much superior. And at that point, you know, I began to think how many times have I thought or have been told or it has been said that Christians are very much superior to everybody else. Can't quite remember all the reasons but … And that launched me into some significant inter-faith encounters at a profoundly religious level when I came back to Canada. So I mean, what I'd like to say here is that that old story in the faith communities needs to be rewritten but it needs to be rewritten responsibly and not just in a kind of a liberal wash-out way by saying as though these communities have not got a long history and a lot of baggage. Some of it needs to be discarded, it's very hard work.
Okay, the second area that I want to talk about briefly is all things ecological. The old story was that you shall have dominion over the earth and you in fact name the animals, although it was only the men who got to do that, and the mastery of the earth is really our vocation. In my view again, something out of Genesis which is not in context, but it has led to a pyramidic world view which, in so much of the world, has led to a way of seeing the world in human relationships as a pyramid, with some, mostly who happen to be male, in control on the top and underneath are the females, the children, the earth, the animals, what's below that. And that paradigm, I think, has legitimized the exploitation of earth's resources, land has been understood as a commodity or something for our use. It has not been affirmed for the integrity of itself. We're beginning to change that, beginning to change it, it's hard work. The Native people, I think, are helping us here. Jeannette Armstrong, who some of you may know in your literature studies – if you don't, you should – she's a Native woman who started a women's writing workshop in Penticton, B.C., addressed a conference I was at, and she talked about how we view a tree. It was a conference on racism and she was talking about different views of reality and how many people may view a tree and see it as toothpicks or skateboards or, you know, something that we really need, and she was saying that what we really need to do is start to think like a tree. Start to think like a tree. And she said, you know, we Native people are the only ones I think who apologize to a tree before we cut it down, thank it for giving of its life.
Thomas Berger, whom I think of with great affection because he was here when you gave me an honorary degree, he was here at the same time. I got to know him through that process. Has just come off a study for the Sardar Sarovar Dam funded by the World Bank in India, in northwest India. If it comes off, it will be the largest dam in this huge canal going through three states in India, supposedly to provide irrigation to the surrounding countryside. And they invited him in with another person, a two-person commission, to really do an environmental ecological study and to the World Bank's credit, they did that. Well understandably enough, his report says "it is a flawed process, you're going to have to go back to the drawing boards" because what they'd done is take into account all the people whose land would be flooded but they hadn't taken into account all the people who are landless and if you didn't have land in the first place, then the thinking was, well you weren't being displaced because you never lost anything anyway, so we'll just move you somewhere else. And he talks about the human right to resettlement, the right to just settlement. I asked him if he could get himself invited to look at the three gorges thing in China and, if not, how about getting himself on the great whale environment review for Canada. I don't know if he will or not.
But to retell the ecological story plummets us, I think, firmly into the struggle, spiritual struggle of the last part of the twentieth century. I mean, are we to be masters of the universe, and if not, let's not abdicate totally our responsibility. And how does one capture and recapture and retell a symbiotic relationship we should have with the earth. I'd like to say there is some very good theological work going on in that area, thank goodness at last, very late but it's happening. At the World Council of Churches Assembly which was held in '91 in Canberra, Australia which I attended, a Korean 32-year old female, Korean theologian, set the whole thing on its ears, wonderful. There were 5,000 people there from every nation under heaven and she stood up and challenged the old traditional theology which says that we are masters and we have dominion over the earth and said we better stop focussing so much on the human and the anthropocentric and really look at the non-human and what is the relationship between the created order creatures and the creator. She met with enormous opposition which I take it was a measure of her strength, particularly the black-robed orthodox from Serbia were much upset and I thought it was a wonderful thing. I think the Buddhist community is also helping the rest of us, in this area particularly, because their forte has been more of a symbiotic relationship than the rest of us have had.
Okay, a third one. The widening gap between the rich and the poor. I think Margaret again would be happy that I want to talk about that a bit because in all of her writings it seems to me she talks about the marginal folk, the ones living outside, the ones down in the mud flats, the ones in the shacks. The old story I heard in Hong Kong, I travel a lot and spend a lot of time in airports and I was having particular culture shock this once and so I kind of looked around. I thought, if I could just find somebody that looks like me, maybe it would help. And I found a young couple and went over and I said, I introduced myself and they said "Oh yeah, we're from Dundas, Ontario" One of them actually had a Globe and Mail. So I said well how did you, what do you make of your first trip. "Well, it's been terrible. I mean there's so many people here and there isn't enough to eat and it's dirty and we just don't like it. I mean, they're gonna have to do something to control their population." And they said "We really buy the lifeboat theory and that's the theory", they said, "where you know, we in the West are in a lifeboat. We've got enough resources to sustain us into the foreseeable future but the rest of the world, like here in Hong Kong and in Asia, they're used to tornadoes and volcanoes and floods and monsoons and, I mean, they're all swimmin' around and many of them will drown but they're used to that, and besides if we took them into our lifeboat, then we would all sink." So then I had to go and find somebody else to talk to. That's the old story. It's been buttressed by the religious community, again with that misquote "the poor you have with you always" and not realizing it comes from your not erasing "the poor you have with you always" because you won't share your own wealth. That's been three times in the Globe and Mail this year … the poor you have with you always … therefore you can't change it, carry on folks, compete.
Recently there was a seminar held in Geneva called Stress and Families and the North Americans went through their usual list of what causes stress in our families that we don't normally talk about. You know, my son is gay and my daughter's divorced and my uncle's an alcoholic and my aunt's in the psychiatric hospital…. those kinds of stresses. And the people from Latin America said we are not prepared to deal with your agenda until you deal with ours because ours is the land grab that most nationals and others have made of our land, forcing the peasants to non-productive fields, and so a peasant loses his little plot and he can't feed his family because of those policies, that causes stress in our families. So that's what we want to deal with before we talk about all your problems of stress in your affluent society. I think the whole bondage of foreign debt that Latin America finds itself in, and some Asian countries now, is just unbearable. The women particularly in Latin America said to me, you know food is so expensive now because we have to pay off interest on the foreign debt and we can't feed our kids. And when the World Bank comes in with their Structural Adjustment Program, it's widely known in Latin America as Sophisticated Arrangements for Poverty. And in Africa, it's widely known as Suffering African People. The trickle-down theory is not working. Some of you may have read Kenneth Galbraith's latest book, Culture and Contentment, in which he says the trickle-down theory is like when you feed oats to a horse and some of it lands on the pavement for the sparrows, but not very much. So that's being discredited.
The new story, which is an old story re-worked, is that the world is connectional, that poverty and wealth are two sides of the same coin, that structural change is needed until that's recognized. If not, what's being predicted widely is a mass migration of people from the south to the north and no laws and no guns or anything will keep them out. I spoke briefly at noon about Cuba, whom I think are not all that anxious to migrate north although many are because they're in a very critical position in terms of lack of food and lack of medicine, due to the collapse of the Soviet law. They've had the U.S. embargo for thirty years and so they could cope with that but now their rations are, as one man said to me, like the minimum rations in the U.K. during World War II. Some of you are too young to know what that was like but it's subsistence rations, very difficult. They know, in fact, how we live. The whole world knows that because of communication, and migration will happen, not just refugees but migrants also. I can't understand why our country keeps saying we'll take refugees but no economic refugees. I mean, what do they, they don't really think these people come here to hope, do they? They come here to eat! And, I mean, you would do the same. So that whole policy needs to be looked at and a new story written.
And despite some stunning advances on the situation of women in the world in this area, most women remain poorer than men and they're lagging further and further behind and are economically dependent on the man who happens to be the key person in their life at that time. One of the reasons, and certainly in the third world, is that the technology is transferred to the men. I saw, about two years ago, I saw a CIDA film, and they must have been proud of it or they wouldn't have circulated it, and it was about pumps in ??? I think, and it showed all the pumps being put in by CIDA which is a wonderful thing and then it showed the man being instructed in how to fix the pump and the next story was the woman came to the pump and it was broken and she didn't know how to fix it, because she hadn't been taught. So she had to race around until she got some man to put the ??? in. So that the technology is not being transferred adequately, I think, to users who, in this case, are women. A new story needs to be told there and it needs desperately to be told. The women's movement is well and flourishing in many countries but there remains much to be done.
Okay, where am I now. Science and technology is another one, and we've married those. I find a great ambivalence on the part of people around science and technology. I'm a member of the Federal Task Force on the Concept of the Disposal of Nuclear Waste – got all that? – and there's no site proposed. We're just going to talk about a hypothesis. The concept of nuclear waste being disposed of. I mean, there's no safe way yet and technology is being applied to that but I found in our hearings that many people who have appeared before us said "we don't trust the scientists, and we don't trust the engineers, they don't know what they're doing. I mean, how do they know the stuff isn't gonna leak into our food chain and our water." On the other hand, they said "if these men work, and they're all men, if they work a little harder, maybe they'll discover something that will neutralize it and then we can have all these good things and not the negative effects." So a certain ambivalence about science. I find that the old story is that all of technology is good, and for those of us brought up in the pre-technological era, and we were speaking about this at supper too. I remember in 1950 my husband took his first airplane flight to Timmins. But we discovered that for every technological advance, there is usually a negative as well as a positive and we need to be aware of that. Technology can be used to make the rich richer and the poor poorer and it has little ethical accountability because it's so new and we're all bedazzled by it and I for one would not want to go backwards.
One of the areas that I really worry about though, and a new story has not yet been told here, is in the area of reproductive technology, which is coming along very quickly. I have two close friends who now have babies through artificial insemination. I became aware, when I was in B.C. and more laterally in Toronto, of amniocentesis which is to determine the sex of a baby before birth. And the use that is made of that by some cultures in Canada to really favour the girls, or favour the boys and abort the girls. This whole thing of sex determination has been going on in India for a hundred years, the women over there tell me, and they have learned a few things from it. For one thing, because the culture strongly favours males, and I guess that's not the only culture that favours males I might say, they now, from the census, are 2,000 women short in India, so they're gonna have to do something about this fairly soon, I think, if they want to keep producing a baby. But there are private clinics, both in B.C. and Toronto, who are offering this service for a fee and one wonders what should be done about that one.
In Singapore, this is not so much to do with technology but it's related, there is, for university female graduates, you get a higher bonus if you have children than if you're not a university graduate. So if you can't get a job, you might want to go to Singapore. And this is on the theory that you'll produce smarter kids and Singapore will rise to the top, and so on and so forth. It's risky, the reproductive technology, all sorts of questions about it which I haven't raised here but you'll probably know better than I, so that the new story is blurred, it's unclear, we don't know the results of the new technology and usually one doesn't know for a period of years. So that's risky but it has to be done.
A fifth one, I think this is the last, yes, is the relationship between majorities and minorities has to be renegotiated. I'm speaking here both of race, where a majority race dominates a minority race, or men and women, where there is an imbalance. The old story is so deeply, deeply, deeply put into our culture, even by the things we teach our kids. Like, what are little boys made of …. snakes, snails, puppy dogs' tails, that's what little boys are made of, under no compulsion, you know, to be sweet to anybody. And the girls … they're made of sugar and spice and everything nice, that's what little girls are made of, isn't that wonderful. So I think it's undergirded by the Christian emphasis on Eve the seductress, and Mary the virgin, when we're not either of those, we're somewhere in between and there doesn't seem to be much alternative. Margaret used to, she said, in my prayers, when I'm praying to God, I always say Sir or Madam as the case may be. And we talked extensively about the feminine images for the holy which are certainly in the Hebrew and Greek scriptures but are not lifted up very much. The United Nations puts it succinct in this way; they say that women are 50% of the human race, we're two-thirds of the work force … one-third of the work force but we do two-thirds of the world's work … we earn one-tenth of what men earn and we own 1/100th of the property. Now that's world wide and that says to me structural injustice that needs to be inverted or corrected. The danger, I think, is that women, as they enter into more of the mainstream of the dominant culture, are likely to cut themselves a piece of the pie and settle in to the status quo. And it just sends shivers down my spine when I go to the airports and read these books about "What the Well-Dressed Business Woman Shall Wear", you know, so as to be acceptable or as to be general context.
The new story is that men and women are beginning to affirm and understand how we're complimentary, so that we move from a dominant dependency position to more of mutuality and reciprocity. So that men are learning how to cry and women, contrary to the Barbie doll, don't find maths tough. There are also some interesting patterns in families now. My oldest girl, for example, she and her husband are both doctors and for ten years she had their children, so they have five children. She is now Medical Director at Queens and he is the caretaker; he stays home and looks after the children, keeps his hand in as she did for ten years by doing three clinics a week. But I noticed he was getting a little depressed and I said, "Ian, I don't think it's because of you, it's because of the role you have assumed and you talk to any woman and you'll understand why we got depressed when we were in that situation where you are made to feel that, you know, you never have an adult conversation for years" and that's the precise situation he was in.
As a sequel to the telling of a story, I've actually written a book which are bible stories for children, formed by feminist theology, and I've called it Miriam (which is the Hebrew scriptures), Mary (from the Greek scriptures) and Me (the contemporary situation). And I've tried to lift up stories of unconventional women, stories of women who broke through taboos and stereotypes and I discovered that they're there, that strain is there, it's just hardly ever mentioned. And it's certainly not forefront for the children. And I was talking about this at another meeting I was at and one of the men said to me, "Oh", he said, "you're doing liberation theology". Matter of fact, yeah, guess I am. It's great fun and it's beginning to tell a new story in terms of the relationships of men and women where in fact we're able to appreciate each other, affirm each other and our gifts are complimentary. I mean, what can one say about racism, it's still with us and I think it's very much tied to that same pyramidic model of domination and dependency. I saw it in Sri Lanka where I was a year ago on a Canadian human rights mission, where we went with the full briefing and knowledge of both CIDA and External Affairs, to try and put some pressure on our government policy vis-à-vis Sri Lanka and also on our refugees. We took a, it was a church inspired group, but we took three parliamentarians with us, two of whom had just been booted out of China the previous week, Sven Robinson and Beryl Gaffney, so it was quite exciting. But one saw that at the roots of that conflict are land but also the ethnic make-up of that country, so you have 75% Sinhalese with a smaller minority of Tamils, both government and church racist policies for the last 200 years in terms of the residential schools which, again, were well intentioned but the effect was not positive, to say the least. And they're recovering their roots and their pride and their self-esteem.
Yes, I'd better hasten on. How does one do this, then, because I think that all those five covenants need to be renegotiated: the faith communities, the rich and the poor, all things ecological, technology and science and the dominant groups with the minority groups. I'd like to say that my view is that transformation of any significance usually happens when those on the periphery who have put themselves together in a holistic way, who then put some pressure on the center. And by going to the center, normally nothing changes, although it's necessary to do that as well, and I suppose that's why I spent most of my life trying to work with people who are definitely on the periphery. Because what we're after is the redistribution of power and nobody gives up power willingly, it has to be taken, so there's a struggle. It's exactly what's going on with the constitutional talks right now and all the minority groups saying, you know, we're not represented and we get tired of it, but they're right. I mean it's a struggle for nationhood with those on the periphery screaming for their rights. It's not always a happy struggle. I remember landing in the Bombay airport and there was a big billboard with a popular male movie star and out of his mouth is a sign saying "in case of rape, lie back and enjoy it". And I was to meet with one of the feminist groups there and I never did get to talk with them because I got in on a strategy session and what they were doing. I mean, you know I always thought that these women were nice little demure women in saris and so on and so forth. Here are these women, they bought five cans of black paint and they lined up four friends each and the next morning they were gonna go out and they were gonna paint out the sign. I mean, they weren't gonna pass a resolution, they were gonna act! And I said, well aren't you gonna get arrested. "Oh, we certainly hope so", they said, "raise the consciousness". Two of them were journalists so they put it through the media. So it's a struggle but there are many at it.
I think another thing that will happen is that we are able then to affirm diversity and respect the particularity of other people, which is a very difficult thing for all of us to do. You know, we raise our children to be independent, but boy, the minute they get independent, you say ... well, I didn't mean that independent! And I think it's the same in our relationships with other people. I think we're needing a profound alteration of values which can only come about as people see other people living out a lived-value system, which has not much to do with bigger is better and monster houses. And then the creation of small, alternate models, communities who are committed to social justice, which is the transformation of our culture as it is. And finally, I think to do this, we're needing a different kind of clothing than we ordinarily wear. We're needing fish eye lenses for our eyes so we can see the world in 180 degrees as it really is, because this part of the world is only a miniscule part and we live in a style that is not the usual style for most people in the world. So we need a 180 degree fish eye lens for our eyes. We need hearing aids so that when we meet people from other situations, hopefully, well if we had a clothes pin for the mouth it would be good too, because then we might actually listen to them. One of the things I've learned from Native people is, you know you must be familiar with it, is the talking stick in the circle. And if you have the stick, you can talk as long as you like until you're finished without interruption. I mean, the discipline is you have to listen! And normally we're so busy thinking of the rebuttal and wishing this person would stop, so there's something to be learned there too. Hearing aids and clothes pins.
And finally I think flippers for our feet because my understanding is that to transform society, the dominant society as it is, and to achieve some measure of justice, we'll be going against the stream, definitely against the stream. We're all told now how capitalism has flourished, it's taken over the world and all we need to do is to make everybody capitalists and everything will be fine. If you happen to disagree with that and you happen to go against the stream, not only on that but on some other issues, you may need extra flippers for your feet to propel you against that stream. Well, it's easy to be radically committed to social justice at age 17 as Margaret and I were, it's a lot tougher at 65.
Good evening, everyone. My name is Rosemary Ganley and, as a community woman, I was deeply thrilled to hear Lois Wilson would be with us as the town and the gown come together at evenings like this. I first remember hearing her at Mark Street United, perhaps ten years ago, when her new book at that time was called Like a Mighty River, and I had it out again yesterday and today. And as I was listening to her, I was thinking about what is this spirituality for the long haul. I think, as I listen to her, it must be authenticity, passion, knowledge always renewed, and a deep sense of humour. We're very grateful for your memories of Margaret Laurence which bring back our own. I know that in Neepawa, Manitoba, her home is now being made a memorial. I was reading that, I think it was in Michelle Landsberg's column, that contributions can be sent to the Margaret Laurence home in Neepawa. It was always sad for us that the Lakefield home was never made a national treasure. Speaking of national treasures, United College in the middle of this country, is a national treasure when we think of the women who have led us on and came from United College. This is Women's History Month, October. We're so grateful to you, Lois, for showing us the effort that has been made for bringing back for us strong women. I was also thinking about Robert Bellah's book, Good Society, as I listened to Lois, that what her work does is create truly broad religious concern in a moral universe and create education that enables us to live, always driven by a healthy sense of the common good. I'm very proud to have this opportunity to thank you, Lois, and to hope that Sophia, the Goddess of Wisdom, gives you everything you need to carry on.
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Title: A review of the first- and second-year experience of a group of Trent University students admitted below admission requirements
Type: Text, Electronic Thesis or Dissertation, Text, thesis
Creator: Nicholson, Eliza (author)et al
Contributor(s): Bruce, Catherine (Thesis advisor), Smale, William (Committee member), Elliott, Paul (Committee member), Trent University Educational Studies (Degree granting institution)
Description: This study used qualitative research methods to explore the first- and second-year experiences of Trent University students who were admitted below admission requirements in September 2015. Through review of an on-line questionnaire completed by 13 students and two-rounds of semi-structured interviews completed by 5 students, information was gathered on the students’ experiences, specifically regarding self-efficacy for academic achievement, self-efficacy for self-regulated learning, locus of control, student engagement, and sense of belonging. The major findings of this case study were grouped into four driving themes: self-awareness as a learner, goal-setting and motivation, the Trent community, and course experience. Participants of the study felt that the inclusive social and learning environments at Trent University enhanced their sense of belonging within the university community. These findings are not meant to be generalized, as they arose from this specific group of students at Trent University. Author Keywords: first-year experience, locus of control, post-secondary, self-efficacy, sense of belonging, student engagement
Rights:: Copyright is held by the author, with all rights reserved, unless otherwise noted.

Title: The First Time…A Second Time: Experiences of Second Virginity Loss in Lesbian, Gay, and Bisexual Individuals
Type: Text, Electronic Thesis or Dissertation, Text, thesis
Creator: Babin, Coady N. (author)et al
Contributor(s): Humphreys, Terry P. (Thesis advisor), O'Hagan, Fergal (Committee member), Blair, Karen (Committee member), Trent University (Degree granting institution)
Description: The purpose of the current study was to explore virginity loss experiences in lesbian, gay, and bisexual individuals (LGB), specifically those who have had both a sexual experience with a member of a different sex and a member of the same sex. This phenomenon is what the current study is defining as second virginity loss. Participants consisted of 645 LGB self-identified individuals, the sample was approximately half women (53%) and ages ranged from 18-65. Further, six semi-structured interviews were conducted to gain a clearer understanding of LGB individuals virginity loss experiences. Of the sample, approximately 60% of each sexual orientation reported having two sexual experiences they equated with virginity loss, one with a member of a different sex, and one with a member of the same sex. Analyses of both the qualitative and quantitative data were conducted in an attempt to gain an understanding in three main areas: (1) definitions of virginity loss, (2) virginity beliefs, and (3) motivations. It was found that LGB individuals continue to hold heteronormative definitions of virginity loss, i.e. penile-vaginal intercourse, though these definitions were found to be transitional in nature. LGB individuals also seem to hold more gift related beliefs toward their same-sex experience and more stigma related beliefs toward their different sex experience, however, as shown by previous research (Carpenter, 2001, 2002), most LGB individuals highly endorsed process beliefs. Finally, motivations for virginity loss were found to be consistent with two main themes: validation and drive. Overall, this research suggests that the LGB community has a fairly complicated relationship with virginity but certainly do not feel exempt from the concept or the pressures attached. The current study is the first to explore the phenomenon of second virginity loss in LGB individuals and should be used as a foundation for future research in both first sexual experience and LGB fields to build upon. Author Keywords: first sexual experience, LGB, mixed-methods, second virginity loss, virginity
Rights:: Copyright is held by the author, with all rights reserved, unless otherwise noted.

Title: Reflections on Insiders and Outsiders:: The Role and Perception of Science within Society, and the Existence of Distinct Groups [Margaret Laurence Lecture]
Type: MovingImage, Lecture
Contributor(s): Franklin, Ursula (Speaker)
Transcript: Thank you, friends. I feel myself deeply honoured to be asked to give this lecture, not only because I like to be with friends and talk about things of common concern, but I also like very much and feel very honoured to be involved in anything that is done in memory and in the name of Margaret...
Show moreThank you, friends. I feel myself deeply honoured to be asked to give this lecture, not only because I like to be with friends and talk about things of common concern, but I also like very much and feel very honoured to be involved in anything that is done in memory and in the name of Margaret Laurence, whom I too consider my friend.
I met Margaret very much toward the end of her life. We both had, in a way, become public persons and it was there I want to spend a very short minute on how, after we had been involved both in the film of making our peace, we began to start having very, uh, very meaningful and for both of us, I think, very valuable conversations with each other. Margaret had become director of Energy Probe and at that point I said to one of my friends at Energy Probe … "you know, I'd love to talk a bit more with Margaret Laurence. Maybe you should mention it to her but please don't put a burden on her. I know her work has her first demand and she is a public person and a lot of people had come to respect her need to be master of her own time." And thereafter came a phone call from my friend and said … "you know, it's very funny. I mentioned that to Margaret Laurence and she said 'oh, yeah, you know I have always thought I would want to talk greatly with Ursula Franklin but you know she's a public person and I respect her sense of need of her own space. Don't make it a burden." And it was very funny that we both used almost the exact same words. And then came that where I went up to Energy Probe one day before the Board meeting and we were supposed to have lunch and I said "you choose a place" and she said "you choose a place". It turned out that both of us had no use for yuppie restaurants and we ended up sitting in the back room, back of the cafeteria in the medical science building at the University of Toronto, having cups of coffee, two old women, nobody knew who we were. She was still smoking and we were talking undisturbed and there was a great deal of friendship.
But one of the things that I learned in these conversations which I really hadn't appreciated is how vulnerable Margaret was. How vulnerable she was and I tell in a moment how that came to me very much more than I had thought of the criticism from what she considered her own community. I remember her bringing a letter that had come to her when she had taken a very strong anti-nuclear position. It was not a nice letter, not a factual letter, but in fact a letter that said you are just being taken in. A letter that one should just dismiss and throw out. Margaret didn't do that, she brought it and said "you read that and then, Ursula, really tell me, am I a dupe?". And I was so touched that that even mattered, that that even registered. And as we began to talk of what it meant when one is in one's own community, not taken with sufficient trust or respect that one takes a position that is not what others take, that that is not respectfully acknowledged and a sign that it may be worthwhile examining that position. But there comes that derogatory term ... 'well, you are just a dupe' ... and since it involved matters of science, or supposedly, she had brought it to me and we had begun then to talk about that question that I want to talk about tonight. That question of being both an insider and an outsider. We had a very resonating conversation and I had in many ways then began to think about it, which I had done before, and felt that, as we had done, I wanted then to go back next month with some more possible insights to let it reflect in her light and then there was no next meeting because Margaret again, her health began to seriously deteriorate and long periods of concentrated talking were no more in the cards, I felt. It was really getting too much; our meetings became shorter and, in a way, I thought in this lecture tonight I want to continue that conversation.
I want to say to you some of the things that I would have brought there, to see them in Margaret's own light, because it is almost impossible to give a lecture here and not, in some way, speak about her. As I prepared it, I was again and again seeing that I began to divert, that I was talking about Margaret Laurence and I didn't want that. I wanted to talk about the problem that was the last one that we talked together about. And sometimes people say about a prominent person, they cast a long shadow, and for Margaret it is in a sense a different thing. She has left a very far-reaching light. It isn't that we stand in her shadow, we stand in her light.
And it is in that light that I want to talk, speak about that ongoing conversation about the nature of insiders and outsiders in our society and why I think, and in that sense all of Margaret's work says, that we in fact have reached the end of that road in which humanity can divide itself into outsiders and insiders and can also set itself apart from the ecological system, thinking that human beings are essentially in a totally different position than all other things in the environment. And so the plan that I have for that lecture is that I would like to show and explore with you the very long-suffered process that has led to that insider, outsider division. That there are currents and counter-currents; that none of these things are really straight-forward, a long line of black and white, good and evil events but that they are social processes that are currents and counter-currents and that's a practice of science and technology and I emphasize the practice because it isn't science and technology as much as the practice to which we put aside the results of science and technology. How much and in what way it has added to that process of social fragmentation, of separating people from each other, and I want to try and show you that great need to change that process. As well, I think the very hopeful potential that that change can be done and at the end of that change, we must arrive at an ecological view of life with a real and active understanding and practice of the interdependence of life.
And as I planned that, I feel that we first need to share how old that process is and that there are roots, very deep roots, in human social history that differentiate people from each other and separate them. And the reason why I think we need to seek the roots and the historical roots is because the patterns are so deeply laid down. I see life as if it were a fabric and those threads in the warp that give us the patterns of our life are very strong and very permanent. And anyone who weaves or knows weavers knows that it is very difficult to change a pattern, but that there are moments when patterns can be changed, but that there are also severe stresses and that is what Margaret felt so much, that as that change of pattern does occur and must occur, we have to consciously help it so that it can occur without tearing that pattern.
Now, there are various ways of talking and actually defining insiders and outsiders; Margaret used to say writers are a tribe. They have something in common without necessarily saying that everybody who isn't a member of this tribe are what the Greeks called barbarians who speak a language that is hard on the ears and one doesn't really have to understand. There's a difference between the functional differentiation of people who have, do things in common and the judgement of being outside and inside. The great German mathematician, David Hilbert, used to teach first-year mathematics in Gottingen – that was at a time when the greats taught first-year at universities – and he would begin first-year mathematics by saying to the students …. 'now look at yourself, take stock of yourself very consciously, mathematics is a mousetrap, you get in but you never get out again and you will never understand how people react who don't know mathematics'.
And I think it was a good and wise thing to remind students of, but that form of mousetrap is different from what hurt Margaret so in that letter when an insider said you really, on matters of nuclear energy, are an outsider and you have nothing to say about it. And I think the differentiation of outsiders and insiders to those who have something to say and those who are considered to have nothing to contribute to the decision-making and to the value of the operation is a decision, is the differentiation that was hurtful and is a differentiation that we have to transcend.
Now we know that excluding people from something is a very old tradition and I don't have to remind you that there were times when God could be spoken to only by certain men and in the Latin language and normal people who were just ordinary chaps, and women, and spoke the language of the country, had better find themselves a patron saint to whom they could speak and who then spoke to God. We remember that the medical practitioners spoke to each other and wrote to each other in a rather truncated form of Latin so that ordinary people, be they nurses or be they, heaven forbid, patients, would not be part of that inside circle. Nevertheless, of course, the outsiders have always been able to do things, there's always been coping, whether they spoke to God or whether they looked after each other's health, there's a vernacular level of knowledge, taking the word vernacular in Ivan Ilyich's youth, and that has always existed. What has also always existed is the attempt to break that barrier of the inside monopoly, whether it's the access to God or whether it's the access to worldly knowledge. And in most cases, humanity has survived rather well. The earth has not come to an end when large parts of the western civilizations said it's really not right if God could only be spoken to in Latin and by the ordained and she since spoke to others that the grace of God has come to people even when that insider barrier was broken. And so it was with many other events and for that reason we have to think of that exclusion movement, not alone but as part of the dynamic that by and of itself sets up a kind of current. But the power to exclude remained and is extraordinarily potent, whether it is excommunication or the removal of citizenship, the power to exclude some is one of the strongest, and in many ways least visible but most used, social power. And the purpose of this, of course, is control. It's a control of knowledge which goes in parallel with the deliberate mystification, whether it's through mathematics, whether it's knowledge through the Latin language, there's always that social control that excludes.
And that, I think, we have to remember as people before us have remembered it, that we see that in the 18th century, property defined by that exclusion activity, that public property in fact, if you follow CB Macpherson in its definition, means that the citizen has a right not to be excluded from the use and benefit of certain physical, land and things; clean air is for all to be a public good, a public property where the citizen has the right not to be excluded, whereas private property involves the right to exclude people, to build things. So that division of allowing insiders and outsiders is part of our social fabric, part of our tradition, part of our law and is part of the ongoing social process to create a variety of insiders and outsiders as means of social control. And of course we know the role that the university has played in that, giving the idea that certified knowledge is the only knowledge that people who might, by the way of living, have acquired knowledge are irrelevant compared to those who have acquired the knowledge by a process that allowed an external body, such as a university to certify it, never mind the quality of the knowledge. But the central part is that this is a social process and of course the practice of science and technology has greatly added to that separation of both people and knowledge. And in this case, I want to make it quite clear that I do not say that there is not a space in our lives, a part in our society, for detailed specialized knowledge. We will always have and need and respect people who have the ability to do some things extraordinarily well, who are trained and disciplined to do so. What I'm speaking about is the separation of people as a transfer of the validated expertise in one field to an exclusive right of decision-making in fields that are very much broader than that.
And so it is not a downgrading of specialized knowledge but it is an appeal for not separating people because what we need is pooling of knowledge, not separating that. And that is something that, in fact, very much can be done but the bridge to do that is that we need to introduce into that relationship between supposedly outsiders and insiders the notion of reciprocity, that it isn't so that one side only gives and the other has nothing to contribute but that there is reciprocity in the sense that a Margaret Laurence in a discussion on nuclear energy has not only something to learn, which she sure did, but a great deal to give. And that those who think they are the insiders, and she or others might be the misled lay people, are in fact depriving themselves and their enterprise of insights and gifts that come over that bridge of reciprocity and it is that bridge of reciprocity that will give us the possibility to break the separation of insiders and outsiders.
Imagine, for instance, a medical decision made not by excluding patients and nurses and the community but is made with them. It may or may not be the same decision that eventually is arrived at but it is a decision that can be carried out on the basis of shared responsibility. If it works, then all will take the joy and the blessing that comes from it. If it was a wrong decision, the responsibility is shared because it was a decision that was arrived in that reciprocal arrangement in which some brought knowledge, some brought insight, and all brought the understanding that nobody can possibly know it all. The distinction of being an outsider or an insider is then a situational one.
It depends on what one talks about. It isn't personal, it is situational, and for that reason it isn't permanent. One can be an insider on one question but an outsider on most others, but into that picture we have to now bring modern technology because not only do we have to talk about people, we also have to talk about social structures, political structures, devices, and we have to talk about the environment. There are some really significant things that modern technology brings because it profoundly changes the relationship between human beings because it's technology that mediates that, it allows some things to be done and it allows some things not to happen. And I give you really only two very simple examples.
One of them is the telephone. The telephone is a fine device to facilitate the communication between individuals. It's quite a useless device to facilitate the communication between groups. That need not be so but the design of the telephone was such at its very beginning that that was the purpose. The other part of the development on the telephone that I wanted to draw your attention to because it's an extension of what I want to focus on in terms of the technological possibility is something that is quite new. That is that people can dial a phone number and, for a charge, dial a joke or a prayer or an erotic message, or the weather, or the stock market. And you just stop for a moment and say what does that do for human relations. What does it say about people when you go to the telephone when you are desperate or lonely and how profoundly different this is from the distress line, from the line that is open and where volunteers sit at the telephone to talk to people in distress, to talk to those who may need a prayer or an assurance or just plain human help in their distress. And what it says about a society that uses that link that technology gives it, you can phone a distress line for free but you get your joke for three dollars or the erotic message. And what it says about that society, and it is something that we have to pay attention to, that people and their needs, through the mediating influence of technology, can become a source of income. If they can become a resource and in that part of technology people are essentially treated the way irresponsible people treat the earth and all creatures in it, they become that sort of activity, like the phone line is the activity of a mining operation – there is a need and you mine people's need, they mine people's need, as one would mine the soil for gain.
And I think that what we see as an extension of that insider/outsider debate is that in the flat earth of private gain, human beings are pushed into where our environment has been pushed for centuries as something to be exploited with no reciprocity. And of course that happens at a time when the environment, when nature raises its voice and forces upon us recognition that in fact nature does respond to mistreatment. Nature has an answer, a very negative answer to us. The maple trees don't put up with acid rain, they die. And so there is a response out of the ecosystem, even for those who consider themselves so much in charge that all other things are what the accountants call externality. But the frightening extension of that old inside/outside concept, of that excommunication, is that we now have reached the point in which parts of this society consider human beings as a resource and only as a resource, excommunicating them essentially from participating in the normal life of the community. And this is why I think that phone line is so symbolic and the difference between the distress line and that phone line is so important for us to realize.
But then we see that, on the other hand, we have developments that use technology to break that inside/outside barrier. We see not just debates on television, stage, lack of morality or that an immorality play, but we also have phone-ins, we have ways in which that reciprocity that I consider one of the most important and positive countercurrents is being articulated and in which the best of technology is being used to do that.
But let me, as a second example of how technology can invert all human relations, use the technology of war and that of course is one of the things that Margaret and I had so very actively and keenly in common, our opposition to war, to preparation of war, and to the misuse of human intelligence and resources in it. It's of course again that extension of insiders and outsiders and that very easy way of getting the outsiders identified as the enemy. And then out there, there is "the enemy", and the enemy of course is not as much people as it is a social institution. It is a very important social institution and the social institution of the enemy has brought a country like Canada to the point that the enemy becomes a source of income. There is industry depending on the fact that we have an enemy and that, in fact, if you look at the nuclear submarine, there is really an inversion that we spend, as a country, on our "enemy" the money that we do not spend on our own insiders. The call of the outsider, the call of the, the very fact of the people you have excommunicated in a really black irony have more call on the national resources of Canada than their own citizens. If something horrid would happen in the Soviet Union, the Canadian government would find money to buy more tanks or more of something or other. If the native people of this country starve, it's just too bad, we don't have enough money. So in that historical inversion, in that world-turned-upside-down of insiders and outsiders, the outsider has a greater call on the resources of the insider than the insider, herself, their selves, himselves, and that's really quite insane. It's equally insane that that whole war machine has gone to a point that not only no people are safe but that the only people who are safe is the senior military.
I once had a rather irate debate with an admiral when I pointed out that the old, proud navy mix of women and children first had been inverted into women and children last. It had at that point been an exercise in Halifax in a bunker called DeBurke where the most important of senior military and civilian government were exercising in a mock raid how to continue government and where my friends from Voice of Women had a counter demonstration on how to continue life, which seemed to be somewhat more important than to continue government. But in that, in preparation of that, they asked of those who were going into the bunker to, gave them a slip to be signed by their wives giving them the permission to survive while their wives and children would not. And that brought it home rather harshly that, in that world of war, it's again the world turned upside down, the more senior in the military somebody is, the more likely they are to survive. So that is technology, that is the concept of the inside and the outside drawn to its illogical conclusion that is the inversion of what society had intended, if there was any intent, and we have now to say what on earth are we going to do in this world that is upside down, in which a long historical development, very largely through the accelerated tools of technology, have come to a total halt, producing the opposite of what was intended or ought to be done and we have to say, what now.
And before we get too pessimistic, we have to see that the first step to any solution is to recognize that a problem exists. The most horrible things are the unexamined problems. The things where one says 'it has always been like that', whether it was slavery, whether it was women, whether it was any injustice, the beginning of the solution has always been the point where somebody says .. 'hey, what's going on here; that need not to be so'. And we have gone through a good period in which the awareness of the things that are profoundly wrong have really reached the public and economic and the political consciousness. So that the very fact that we see the world being upside down is in fact the beginning of the solution and in that solution, we have to have a few very clear signposts that have to guide both our public and our private life.
And these directions again we can derive in the light of Margaret Laurence; it is first of all the pointlessness of the division between outsiders and insiders, the fact that we have to give it up. But we have to give it up not thinking that the alternative of that is what I call universal courage, it doesn't mean that everybody has to be the same, but what it means to give up that inside/outside division is to really accept as a given in life, diversity, that people are different, that they bring different things, but that we also learn from the ecological considerations that that diversity is absolutely essential for the sustenance and the sustaining of life. The world as it evolved was not just populated by elephants or by mice, it was populated by a wide spectrum of creatures and things that needed each other. The elephants could not survive in a world of nothing but elephants; in addition to that, it would probably be awfully dull if you think you had been an elephant and had to live in a world with nothing but elephants, what could you take offence one. But diversity is really a life, not only life-sustaining, but a life-essential component and that has to get into the rather thick heads of humanity. It is not sort of tolerance as the missionary societies used to see them also, but their presence makes it possible for us to survive and it is that symbionic relationship that one depends in our very roots of existence on each other, that we have to not only learn in words but we have to see, that we practice the survival of diversity. And that of course goes totally counter-current to such things as take-overs, monopolies, political empires, and that is likely the reason why no empire throughout history, past or present, has ever survived because all empires have crumbled, they've crumbled at the periphery because the diversity was an essential part of survival and humanity rather survives than goes down in one glorious flaming empire. And that, I hope, will happen again.
But in addition to a real commitment to the sustenance of diversity and the non-institution of insiders and outsiders, we need the restoration of the commons. The commons in the sense of what is common to us in the environment, the commons in the traditional British sense of sharing the soil, but also the commons in terms of our common humanity. We cannot let fellow human beings and their needs be unmet because they become sources of income for others. We cannot stand the fact that our water supply isn't good, only becomes a source of income for those who sell bottled water and delay the restoration of the commons. But we also, I think, especially in the framework of a university, cannot stand that what we have in common as knowledge becomes private property. Whatever humanity knows, whatever experience, in whatever form, whether it's mathematical tables or poetry, whether it's computer knowledge or literature, whether it's a vernacular knowledge of caring and childbirth, or whether it's eye surgery or the most sophisticated astronomy, all of it is common to humanity. It is owned and ownable, and we have to be very careful and watch for, at this point, that we do not lose the commons of knowledge of which we always have been very proud in this century, as we have lost much of the commons of the ocean and the air. The global public sphere from which all life comes must be retained and restored, and that has to be done both in terms of conviction and action, that as every action we take, whether it's individually, as a community, as a country, has to be tested against those directions. The direction of reciprocity, of breakdown of insider and outsider, the direction of restoring the commons in the broadest possible sense and most of all the direction of respect for all life, human or non-human.
And how do we do that. I think I have probably seen there the greatest impact of Margaret Laurence. If we think whether any action, any plan, anything that is in the books, is in fact designed to maximize private gain or whether it is designed to minimize public disaster and those things that are designed to minimize the chances of public disaster, if we use the extension of our imagination of what a peaceful world can be and what a destroyed world is, that's the course to follow. And so it needs from us a sense of fellowship, a sense of urgency, a sense of discipleship to those who have gone before us and the extension of the imagination that makes it unnecessary to think of insiders and outsiders. Thank you
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Title: Environmental Health Management Practices in Indigenous Communities: A Case Study with Mississauga First Nation
Type: Text, Electronic Thesis or Dissertation, Text, thesis
Creator: Denomme, Daneen Mary-France (author)et al
Contributor(s): Furgal, Chris (Thesis advisor), Paehlke, Robert (Committee member), Longboat, Dan Roronhiake:wen (Committee member), Trent University Indigenous Studies (Degree granting institution)
Description: Environmental factors play a critical role in the health and well-being of people worldwide and the distribution of the burden of disease associated with environmental causes is disproportionately high in marginalized populations, including First Nations. In this way, environmental health problems are as much social and political problems as environmental and must be addressed as such. In Canada, the division of responsibilities for environmental health, in combination with the jurisdictional complexities of health and environment regulation and service provision on-reserve creates a First Nations environmental health management system with significant gaps. This research set out to explore the question: What are the current strengths and challenges in First Nations environmental health policy and management? A qualitative exploratory design organized in two stages and employing key informant interviews, document review and a community case study was used to examine this topic. In the first stage a review of existing programs and policies applicable to Ontario First Nations and a series of interviews with key experts on the topic in the province were conducted. A conceptual framework of the core elements affecting environmental health management in First Nations communities was developed and then applied to a case study with Mississauga First Nation in Northern Ontario. The framework included five core elements: Environmental Health Jurisdiction and Responsibility; Participation in Environmental Health Decision-Making; Access to Environmental Health Resources, Communication of Environmental Health Information; and, Role and Influence of Leadership. The findings indicate that "internal" issues, like community-based decision-making and support for environmental health initiatives seem to be least affected by the "external" issues such as access to federal funding. The "internal" issues were also shown to be critically important factors having impacts on environmental health management practices and policies in Mississauga First Nation. While there are countless barriers associated with the "external" factors that have significant impacts on environmental health management practices and policies, this research suggest that the "internal" factors can potentially be the most important factors in creating positive change in this area and as a result warrant further study in order to improve the state of environmental health issues in First Nations. Author Keywords: Community, Environmental Health, First Nations, Framework, Policy
Rights:: Copyright is held by the author, with all rights reserved, unless otherwise noted.

Title: Scripted Sexual Beliefs and Behaviours: From First to Recent Sexual Encounters
Type: Text, Electronic Thesis or Dissertation, Text, thesis
Creator: Laverty, Erin (author)et al
Contributor(s): Humphreys, Terry (Thesis advisor), Navara, Geoff (Committee member), Trent University Psychology (Degree granting institution)
Description: Sexual script theory suggests that sexual behaviours have social meaning, and that individuals perceive certain behaviours as normative and expected. Previous research has indicated that there is a common belief in a cultural sexual script for (hetero)sexual behaviour sequences (CSSHS). Study 1 compared perceived norms with behaviours in first ever penile-vaginal intercourse (PVI) sex events, as well as first and recent events with most recent partners. Many participants reported the CSSHS as typical, but few reported personal experiences that followed the CSSHS. Script adherence was not strongly related to physical pleasure. Study 2 found that committed relationships predicted greater female pleasure in first ever PVI sex. This link was mediated by communication during sexual activity. Results are discussed in the context of sexual script theory. Findings suggest that common scripted assumptions regarding PVI sex events should be reviewed for their value and representation of norms. Author Keywords: female pleasure, first sexual experiences, penile-vaginal intercourse, perceived norms, sexual behaviours, sexual script theory

Title: The Social Impacts of the Katimavik Pilot Project 2014/15: Perspectives from the Métis Youth Participants [poster]
Type: Text
Creator: Asselstine, Terri
Contributor(s): Trent University Indigenous Studies, Trent Community Research Centre, Katimavik
Description: By Terri Asselstine, Date of Project Submission: April 2015., Completed for: Katimavik; Supervising Professor: Don McCaskill and Gillian Austin (GTA); Trent Community Research Centre, INDG 3813Y - Indigenous Studies Research

Title: Maintaining Balance in Times of Change: An Investigation into the Contemporary Self-Regulatory Dynamics that Operate in and around First Nations Traditional Healing Systems
Type: Text, Electronic Thesis or Dissertation, Text, thesis
Creator: Robbins, Julian A. (author)et al
Contributor(s): Newhouse, David (Thesis advisor), Dockstator, Mark (Committee member), Thrasher, Michael (Committee member), Andersson, Neil (Committee member), Brascoupe, Simon (Committee member), White, Jerry (Committee member), Zohar, Asaf (Committee member), Trent University Indigenous Studies (Degree granting institution)
Description: Abstract Maintaining Balance in Times of Change: An Investigation into the Contemporary Self-Regulatory Dynamics that Operate in and around First Nations Traditional Healing Systems The evolution of health regulation processes in Canada has focused on the development of standards of practice premised upon the principle of `do no harm' and the approval of these by government regulatory agencies. This thesis examines three emerging communities of practice that bring traditional indigenous knowledge and indigenous healers forward into health care and their approaches to regulation. The results indicate that surrounding contexts of meaning influence understandings about self-regulation and that these understandings are dynamic because contemporary practices of First Nations traditional healing can occur in different contexts. The study cautions that unless we remain close to these `healer centred' contexts, there is no guarantee that the self-regulatory value systems stemming from modern Western medical communities of practice will not be applied by default or that the emerging `integrative' models of self-regulation developed between governments and First Nations will continue to reflect First Nations' understanding of self-regulation. Author Keywords: health and wellness, indigenous, self-determination, self-regulation, traditional healing

Title: Approaching a $15 Minimum Wage at Trent University
Type: Text
Creator: Flinders, Rachel
Contributor(s): Trent University Geography, Trent Community Research Centre, OPIRG
Description: By Rachel Flinders, Date of Project Submission: April 2015., Completed for: OPIRG; Supervising Professor: Heather Nicol; Trent Community Research Centre, GEOG4030 - Community Based Research in Geography, The goal of this report is to research post-secondary campuses and cities that have implemented a $15 minimum wage, as well as campaigns and concrete strategies for doing so. Guided by this research, it will propose the best approach to implementing a $15 minimum wage at Trent University and in Peterborough. The methodological approach used to address the research questions raised in this particular study will be to acquire and analyze data through the completion of a comprehensive literary review of previously available and related knowledge, as obtained from primarily academic, government and university website documents. Successful movements toward a $15 minimum wage as experienced in the City and County of San Francisco, the City and State of New York, and the province of Alberta are analyzed. Successful movements toward a $15 minimum wage the in post-secondary institutions of the University of Washington, the University of California, and York University are also analyzed. From this research, the most important aspects of a successful $15 minimum wage movement are identified, and a general model to approaching a $15 minimum wage has been created. It is recommended that moving forward in campaigning for and/or implementing a $15 minimum wage in Trent and Peterborough, that this general model be considered as a guide. It is also recommended that further research be completed on the effects of a $15 minimum wage on the Trent University and Peterborough Economy, prior to implementation

Title: Stage number one of the shoreline naturalization manual for the Trent-Severn Waterway, Shoreline naturalization manual for the Trent-Severn Waterway
Type: Text
Creator: Whitaker, Chantal.
Contributor(s): Trent Centre for Community-Based Education (Peterborough, Ont.), Friends of the Trent-Severn Waterway
Description: Abstract -- Acknowledgments -- Table of Contents -- List of figures -- Introduction -- Pertinent definitions -- The Trent-Severn Waterway -- Naturalization -- The shoreline -- Top ten reasons for you to naturalize your shoreline -- General shoreline naturalization guidelines -- General issues on agricultural shorelines -- The planning process -- Developing the shoreline naturalization plan -- Implementation -- Planting the shoreline -- Integrating planting with human activities -- Maintenance and protection -- Bioengineering -- Best management practices guide outline -- Services and suppliers -- Peterborough and surrounding area -- Trenton/Belleville -- Barrie and surrounding area -- Orillia and sourrounding area -- Midland and surrounding area -- Port Perry -- Other Ontario native stock suppliers -- Other landscaping and lawn maintenance -- Other landscape architects -- Summary of Trent-Severn Waterway services and suppliers -- Conclusion -- References., prepared by Chantal Whitaker ; prepared for The Friends of Trent-Severn Waterway and Professor John Marsh. --, Prepared for: The Friends of the Trent-Severn Waterway and Professor John Marsh, Geography 470, Research in Human Geography, April 2000., Includes bibliographic references., GEO 470: Research in Human Geography.

Title: The third wheel: How red squirrels affect the dynamics of the lynx-snowshoe hare relationship
Type: Text, Electronic Thesis or Dissertation, Text, thesis
Creator: Chan, Kevin Wai (author)et al
Contributor(s): Murray, Dennis L. (Thesis advisor), Feng, Wenying (Committee member), Row, Jeff (Committee member), Trent University Environmental and Life Sciences (Degree granting institution)
Description: Population cycles are regular fluctuations in population densities, however, in recent years many cycles have begun to disappear. With Canada lynx this dampening has also been seen with decreasing latitude corresponding to an increase in prey diversity. My study investigates the role of alternate prey on the stability of the lynx-hare cycle by first comparing the functional responses of two sympatric but ecologically distinct predators on a primary and alternate prey. I then populated a three species predator-prey model to investigate the role of alternate prey on population stability. My results showed that alternate prey can promote stability, though they are unlikely to “stop the cycle”. Furthermore, stability offered by alternate prey is contingent on its ability to increase intraspecific competition. My study highlights that population cycles are not governed by a single factor and that future research needs to be cognizant of interactions between alternate prey and intraspecific competition. Author Keywords: alternate prey, Canis latrans, functional response, Lepus americanus, Lynx canadensis, Tamiasciurus hudsonicus

Title: FIRST NATION COMMUNITY PERCEPTIONS OF POSITIVE BEHAVIOUR CHANGES IDENTIFIED IN YOUTH ASSOCIATED WITH PARTICIPATION IN A COMMUNITY RECREATION PROGRAM: A GROUNDED THEORY APPROACH
Type: Text, Electronic Thesis or Dissertation, Text, thesis
Creator: Rapley, Jesiqua (author)et al
Contributor(s): Smith-Chant, Brenda (Thesis advisor), Navara, Geoffery (Committee member), O'Hagan, Fergal (Committee member), Trent University Psychology (Degree granting institution)
Description: This research project focused on the positive behaviour changes in First Nations youth as a result of participation in a community-based recreation program. The study was a secondary analysis based on a qualitative data set. Both adults and youth were interviewed in one-on-one and focus group settings in 12 First Nations communities across Ontario. The data was analyzed using a grounded theory approach and a substantive model was formed based on the themes that emerged from the data. The most significant of these themes were the job of the role model, self-esteem and self-efficacy. The issue of overcoming shyness and peer mentoring are also discussed. Author Keywords:

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