1,322 research outputs found
Mamook Komtax Chinuk Pipa / Learning to Write Chinook Jargon : Indigenous Peoples and Literacy Strategies in the South Central Interior of British Columbia in the Late Nineteenth Century
This is an open access article made available under the terms of the Budapest Open Access Initiative. Users are allowed to read, download, copy, distribute, print, search, or link to the full texts of our articles. Users may not modify HSE-RHĂ publications, nor use them for commercial purposes without asking prior permission from the publisher and the author. http://www.budapestopenaccessinitiative.org/. Copyright (c) 2017 Historical Studies in EducationDuring the mid-nineteenth century, the advent of multiple gold rushes swept foreign populations into what is now known as the British Columbia interior, bringing a variety of European languages to the homeland of a multitude of Indigenous languages. In order to bridge communication gaps between these populations, Chinook Jargon, a composite trade pidgin, quickly spread. The Jargon or âWawaâ became so common that, in the last decade of the century, Catholic priest, Father JMR Le Jeune developed and standardized a shorthand writing system for the Jargon â Chinuk pipa â and used it to publish a popular local newspaper. At the same time, residential schools began operation in the region, and English was aggressively promoted; however, contrary to expectations at the time and perceptions since, English literacy developed slowly in the British Columbia interior. By contrast, Chinook pipa spread quickly and literacy in the Chinook Jargon â for a time â outstripped English literacy. Drawing on primary research in the archives of the missionary order, the Oblates of Mary Immaculate, this article considers the different learning and teaching strategies of English and Chinook literacy, and their subsequent successes or failures. Missionaries and Indigenous people were involved in both cases but with strikingly different outcomes.Peer reviewedFinal Published versio
Neo-liberalism and Institutionalism in the Short Life of TechBC
The Technical University of British Columbia (1999â2002) has received scant attention in the scholarly literature since it was folded into Simon Fraser University and became SFUâs Surrey branch campus. This article uses neo-liberal and institutional theory to understand the universityâs economic mandate and the motivations of the staff and faculty who worked there. TechBCâs legislation and oral history interviews reveal neo-liberal influence in its purpose as an economic driver of the province, academic programs intended to satisfy the high-technology labour market, willingness to collaborate with industry, corporate governance structure, and reduced government funding support. TechBC employees were drawn to working at a startup university, building an interdisciplinary curriculum, and employing new online teaching and learning methods. TechBCâs institutional logic of non-conformity and its aspirations to transform the university experience accounts for its communityâs positive memories of the short-lived university
Historical Pageantry and Progressive Pedagogy at Canadaâs 1927 Diamond Jubilee Celebration
Historians have argued that Canadaâs Diamond Jubilee of Confederation in 1927 represents one of the federal governmentâs most sustained and successful attempts at nation building in the interwar period. In this mass outpouring of patriotic celebration, schools in particular played an important role in producing commemorative events, but also in constructing an engaging and accessible historical narrative for public consumption. At the heart of these events was the staging of hundreds of historical pageants, including many performances produced by teachers and students. This article examines how progressive pedagogies, such as active and play-based learning, came to be aligned with nation-building initiatives in widely produced historical pageants. Furthermore, it examines two published historical pageant scripts performed in Ontarioâs schools to reveal the dominant themes of the historical narratives being promoted in relation to Indigenous-settler relations, gender, and national identity.Les historiens conviennent geÌneÌralement du fait que le JubileÌ de diamants de la ConfeÌdeÌration, en 1927, constitue, de la part du gouvernement feÌdeÌral, lâune des tentatives de lâentre-deux- guerres les plus durables et les plus fructueuses dâeÌdification de la nation. Lors de cet important mouvement de ceÌleÌbration patriotique, les eÌcoles, plus speÌcifiquement, ont joueÌ un roÌle deÌterminant non seulement dans la production dâeÌveÌnements commeÌmoratifs, mais aussi dans lâeÌlaboration dâun reÌcit historique destineÌ au grand public. Au centre de ces eÌveÌnements se trouvaient notamment de fameuses reconstitutions historiques dont certaines mises en sceÌne et produites par les enseignant.e.s et leurs eÌleÌves. Cet article eÌtudie la façon dont, aÌ travers ces reconstitutions historiques largement produites, ces pratiques peÌdagogiques innovantes se sont aligneÌes sur les efforts de construction dâune nation alors deÌployeÌs. En outre, il analyse deux publications de reconstitutions historiques sceÌnariseÌes joueÌes dans les eÌcoles de lâOntario afin de mettre en lumieÌre les theÌmes dominants, relieÌs aÌ la nature des relations entre Autochtones et colons, au genre et aÌ lâidentiteÌ nationale, des reÌcits historiques alors mis de lâavant
Why the Flapper Still Matters: Feminist Pedagogy, the Modern Girl, and the Women Artists of the Beaver Hall Group
The flapper of the 1920s, with her bobbed hair, use of makeup, flashy dress, independent, flamboyant behaviour and eroticism, and love of dancing and jazz music, signified a new form of femininity, one where women were simultaneously modern objects and subjects. This article examines the flapper as a historical, historiographical, and pedagogical problem and addresses the question of why the flapper matters historically and why she should continue to matter to university teachers and researchers. The article dissects the learning experiences of a group of students who toured the 2016 exhibition of the modern art of Montrealâs Beaver Hall Group in conjunction with a fourth-year seminar on the Modern Girl. Students explored a new and diverse visual economy based on a strong, independent, and assertive Canadian feminine modernity, and discovered that images of women could be empowering. I argue that the flapper challenges masculine traditions by encouraging historians to consider changeable feminine bodies and identities, thus breaking down longstanding binaries in Canadian history and historical writing. The flapper points to the use of the historical material in the everyday world. This confluence of womenâs history and visual culture suggests why the flapper still matters today.
Résumé
La garçonne des annĂ©es 1920, avec ses cheveux coupĂ©s au carrĂ©, son maquillage, ses robes clinquantes, son comportement indĂ©pendant et flamboyant, son Ă©rotisme, de mĂȘme que son amour pour la danse et la musique jazz, a introduit une nouvelle forme de fĂ©minitĂ© oĂč les femmes Ă©taient Ă la fois des objets et des sujets modernes. Cet article examine la garçonne comme un phĂ©nomĂšne historique, historiographique et pĂ©dagogique. Il sâinterroge sur la signification historique de la garçonne et les raisons pour lesquelles elle devrait continuer dâintĂ©resser les professeurs et les chercheurs universitaires. Lâarticle dĂ©cortique les expĂ©riences dâapprentissage dâun groupe dâĂ©tudiants qui ont visitĂ© lâexposition dâart moderne du Beaver Hall Group de MontrĂ©al en 2016, dans le cadre dâun sĂ©minaire de quatriĂšme annĂ©e sur la Fille Moderne. Les Ă©tudiants ont explorĂ© une Ă©conomie visuelle nouvelle et diversifiĂ©e basĂ©e sur une modernitĂ© fĂ©minine canadienne forte, indĂ©pendante et affirmĂ©e, et ont dĂ©couvert que des images de femmes peuvent ĂȘtre empowering. Je soutiens que la garçonne dĂ©fie les traditions masculines en encourageant les historiens Ă considĂ©rer des corps et des identitĂ©s fĂ©minines variables, rompant ainsi des binaritĂ©s Ă©tablies de longue date dans lâhistoire canadienne et lâĂ©criture historique. La garçonne met en valeur lâutilisation de matĂ©riel historique dans le quotidien. Cette convergence entre lâhistoire des femmes et la culture visuelle indique pourquoi la garçonne demeure pertinente aujourdâhui
The Determination of the Intellectual Equipment Is Imperative: Mental Hygiene, Problem Children, and the History of the Provincial Child Guidance Clinic of British Columbia, 1932â1958
The founding in 1932 of British Columbiaâs provincial Child Guidance Clinic by Dr. A. L. Crease of Essondale Mental Hospital was seen as a medically progressive measure in the preventive work to stem mental ailments in children and prevent future adult mental illness. The clinicâs history and the influence of mental hygiene on early twentieth-century medical, educational, and social service agencies in BC that dealt with so-called âproblem childrenâ has received limited scholarly attention. This paper argues that the mental hygiene agenda was cultivated by psychiatrists working at mental asylums, teachers of âsubnormalâ children, child welfare advocates, and university-trained social workers, all of whom increasingly shaped child-saving policy in British Columbia. However, from its beginnings, the British Columbia provincial Child Guidance Clinic had an unstable clinical history and it was completely reorganized in 1946 and subsequently closed in 1958. The clinicâs history stood in stark contrast to Albertaâs child guidance clinics, which applied a rigid mental hygiene policy of eugenic sterilization until the early 1970s. This significant difference indicates the need for other detailed microhistories of child psychiatry and child guidance clinics across Canada.La fondation de la clinique provinciale Child Guidance ClinicĂ lâhĂŽpital psychiatrique dâEssondale en Colombie-Britannique par le docteur A. L. Crease en 1932 a Ă©tĂ© considĂ©rĂ©e comme une mesure mĂ©dicale progressiste misant sur le travail prĂ©ventif afin dâenrayer les maladies mentales chez les enfants et de prĂ©venir les maladies mentales des adultes. Lâhistoire de la clinique et lâinfluence de lâhygiĂšne mentale sur les agences mĂ©dicales, Ă©ducatives, et de services sociaux qui sâoccupaient des soi-disant « enfants Ă problĂšmes » en Colombie-Britannique au dĂ©but du vingtiĂšme siĂšcle nâa pourtant que trĂšs peu retenu lâattention des chercheurs. Cet article dĂ©montre que le programme dâhygiĂšne mentale dĂ©veloppĂ© par des psychiatres travaillant dans des asiles psychiatriques, des enseignants pour enfants « retardĂ©s », des dĂ©fenseurs du bien-ĂȘtre de lâenfant et des travailleurs sociaux formĂ©s Ă lâuniversitĂ© a largement façonnĂ© la politique de protection de lâenfance en Colombie-Britannique. La Child Guidance Clinica toutefois Ă©tĂ© marquĂ©e par des antĂ©cĂ©dents cliniques instables depuis ses dĂ©buts, et a Ă©tĂ© complĂštement rĂ©organisĂ©e en 1946, avant dâĂȘtre fermĂ©e en 1958. Lâhistoire de cette clinique contraste nettement avec les cliniques dâorientation pĂ©diatrique de lâAlberta, qui appliquaient une stricte politique dâhygiĂšne mentale de stĂ©rilisation eugĂ©nique jusquâau dĂ©but des annĂ©es 1970. Cette diffĂ©rence significative dĂ©montre quâil est nĂ©cessaire de mener dâautres microhistoires dĂ©taillĂ©es sur les cliniques de psychiatrie infantile et dâaide Ă lâenfance au Canada
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