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Calgary Stampede

Student’s Name

University Affiliation

Date

Calgary Stampede

Introduction

Leisure is an abstract that is most prevalent in the contemporary societies. It dates back

several years ago with efforts to manipulate the frameworks with which it is provided. Every

organization, whether for profit or not for profit organization operates with predetermined aims

that are to be achieved. Calgary Stampede has been in existence since 1912

. Until today, it

redrafted its purpose and vision statements to incorporate with the changing trends in the modern

world. They wanted to make sure that the activities partaken during the ten day event are in

coherence with what they want to achieve in the society

. For that matter, the vision for the

Calgary Stampede is to create a world class, year round gathering for community. In the same

way, the purpose for the Calgary Stampede is crafted as to preserve and celebrate the western

heritage, culture and community spirit. Undertaking proper evaluation and analysis indicates that

indeed Calgary Stampede has been able to meet its purpose and vision especially in the recent

year activities.

Calgary Stampede is a non-profit community organization that aims at preservation of the

western heritage, culture as well as encouraging the community spirit. In a very great extent, the

organization promotes the quality of life through encouraging volunteerism, presentation of year

round activities along carrying out investments in the youth and the agricultural programs.

Furthermore, it presents a unique experience in the western frontier for the world to enjoy. It is

established on the values as hospitality, pride of place, integrity as well as commitment to the

"About Us." Calgary Stampede. Accessed April 11, 2017.

http://corporate.calgarystampede.com/about

"About Us." Calgary Stampede. Accessed April 11, 2017.

http://corporate.calgarystampede.com/about

development of the community. Another important thing to note about the Calgary Stampede is

that it is a gathering place that hosts, educates and entertains audiences across the world as it is

internationally recognized.

All year round activities

As a celebrated event, the Calgary Stampede has been a center of attraction for

individuals across the world. Canada becomes a tourist destination when July comes as

individuals across all walks of life turn up to witness lots of entertainment from the event's

activities. This, for some instance has boosted the tourist industry in Canada. However, given

that the purpose and vision of the activities does not talk about anything about economic

stimulus for Canada, it is worth noting that it creates international cohesion. That is, it provides a

platform where several nationalities meet just to have fun and leisure. Indeed, that makes it

world class in nature as the gatherings are not restricted to a particular type of individuals.

Pageantry in Calgary Stampede

The 2016 Calgary Stampede Indian princess Savanna Spavier who is from the Siksika

First Nations is a representative of the tribes of treaty seven. These are the Indian village, the

Calgary,Siksika, Kainai nations, Piikani, Stoney and Tsuu T'ina. The above indicates that the

Calgary Stampede has endeavors diversity. In fact, it is doubtless that the representation of the

treaty of the seven by the Indian princess is aligned with the goal of commitment to develop the

community. Whereby, it advocates for a unified system that values not only the stampede itself

but also the surrounding. In a nutshell, unification of the whole world into a single entity. The

activities of the Indian princess are inclusive of travelling locally, nationally as well as

internationally in the course of her reign with the major aim of educating the individuals she

meet about the rich and vibrant First Nations culture. As part the organization’s initiative, that

education will be integral for preservation of the western culture. It will also be informative as it

creates awareness if what goes around for the populations that may not be aware. Furthermore,

will be entrusted with welcoming visitors in the Indian village as well as at the Calgary.

Stampede. The idea of welcoming visitors completes the core value of hospitality in the western

culture.

The Rodeo

The rodeo is the central nervous system of the Calgary Stampede. It is one of the largest

and the most famous activity of its kind that takes a center stage across the whole world. Several

participants show up with solidarity to perform in this event due to its largest payout. Apart from

a large number of the participants that show up, there are a lot of fans, about 20000 which turn

up to witness the event. Among the disciplines are bull riding, steer wrestling, the down roping,

barrel racing, saddle bronc as well as bareback riding. The diversity in the disciplines presented

at the Calgary Stampede offers an opportunity to the many participants to select whichever they

can best perform.. On the other hands, the tastes and preferences for the audiences vary.

Therefore, presentation of a mixture of events offers an opportunity for every fan to afford a

smile or laughter at the end of the season for the events. Besides offering leisure for everyone

who purposes to attend the events, the several activities just represents the cultural heritage in the

West. Moreover, it shows their readiness to preserve the cultural heritage by making sure that

talents are nurtured for continued existence of these events and activities.

Gender and the Calgary Stampede

In the recent past, gender has been the main subject of discussion in the events and

activities of Calgary Stampede. As the saying goes, sidelining of particular gender in what is

deemed to be community activities will not complete the cycle of equality. For that matter,

women have been included in some of the games which they were not allowed to participate.

With such a move, there has been integration of the whole system in such a way that the gender

bias that was felt before has been eliminated.

Gender in the essence of Calgary Stampede actually narrows down to the biological

aspect. However, there is a general understanding of gender as a social role. Therefore, as a

social role, biological gender was used to seclude women from particular activities. The

appreciation of gender diversity through inclusion of women in the activities by the management

of Calgary Stampede is a show of solidarity whereby it is meant to ensure that there is a social

balance within the community.

Participation

Amid each Stampede, the five countries of the Treaty 7 – the Tsuu T'ina, Piikani, Stoney,

Kainai and Siksika – make an "Indian Village" on the bank of the Elbow River in the southern

segment of Stampede Park. They erect tipis, arrange pow wows, offer expressions and

specialties, and re-sanction components of their conventional lifestyle. Each year, an Indian

Princess is chosen from one of the five countries to speak to the Treaty 7 as a component of the

Stampede's royalty. The town is among the Stampede's most famous attractions.

Initially Nations people groups had been visit members in the city's displays since they

were first held in 1886, participating in parades and wearing occasions and engaging onlookers

with customary moves. By 1912 in any case, weight from operators of the Department of Indian

Affairs to stifle their noteworthy conventions and to keep them on their ranches about finished

local participation. Weadick wanted to incorporate local individuals as a component of his

Stampede, yet Indian Affairs contradicted his endeavors and solicited the Duke from Connaught,

Canada's Governor General, to bolster their position. The Duke won't, and after Weadick picked

up the support of political contacts in Ottawa, including future Prime Minister R. B. Bennett, the

way was cleared.

Animal sport in Calgary Stampede

In some cases, animals are said to be left alone away from mankind. For the Calgary

Stampede, this does not hold because animals are cherished as part of value addition in the life of

human beings. Along with the events at the Calgary stampede, quality animal breeds have been

raised to make the activities a success. However, a part from making the events a success, it has

brought about a culture where there is some framework for raising the animals. A culture where

animals are treated as equals to the human beings. In fact, the animals are described to be proud

and healthy in comparison to the animals that are mistreated or abused in one way or another.

The owner of the animals values the investment they channel towards the animals; such things as

veterinary services and nutritional care are basic to the lives of the animals. In fact, nobody has

an interest to hurt or harm the animals that are cared by those who love, live as well as work with

the animals. The rules laid for handling the animals are stiff that one may not attempt to mistreat

an animal lest they are thrown out of the competition. Such internal legal frameworks, of

extended to the external environments, some difference may be felt with how the animals are

treated. As a place for educational purposes, the fans walk away with additional knowledge that

when put in practical terms, there is cohesion in the community.

Employment and Volunteerism

Operation of the recreation center during the time requires 300 full-time and 1,400 low

maintenance workers. An extra 3,500 regular specialists are procured for the Stampede itself.

The occasional positions are regularly filled by Calgary's childhood, and for some, speaks to

their first paying jobs

. The association is kept up by an army of volunteers, be that as it may.

More than 2,000 volunteers sit on 50 advisory groups in charge of all parts of the Stampede's

operation. Chief among them are the top managerial staff. The barricade is made of 25 people;

20 chose from among the shareholders, three speaking to the city, one the area and the latest

leader of the Stampede board. Nearly 50% of all volunteers have served for over 10 years, and

some the length of 60

Young Canadians of the Calgary Stampede

At the point when the Calgary Stampede acquired The Rockettes from New York City in

1964 as a major aspect of the show off show, they tried out youthful neighborhood artists to take

an interest as the "Calgary Kidettes". The gathering was intended to be a one-time expansion to

the show, yet demonstrated well known with spectators, and returned for three resulting years.

By 1968, the Kidettes were renamed the Young Canadians of the Calgary Stampede and

remained some portion of the daily show off show, developing into a feature demonstration by

Foran, Max. "Lassoed and Branded: The Calgary Exhibition and Stampede and the City of Calgary,

1889-1976." Urban History Review 34, no. 2 (2006), 30. doi:10.7202/1016011ar.

Foran, Max. "Lassoed and Branded: The Calgary Exhibition and Stampede and the City of Calgary,

1889-1976." Urban History Review 34, no. 2 (2006), 30. doi:10.7202/1016011ar.

the 1970s

. The gathering was displayed on the American gathering Up with People however

with a style mirroring the pioneer culture of Alberta and Western Canada. The Young Canadians

showed up all through North America and pulled in vast group each year at the Calgary

Stampede. In 1982, the Stampede Foundation set up the Young Canadians School of Performing

Arts to offer proficient preparing to vocalists and artists between the ages of 7 and 19, paid for

by grants from the Stampede organization. Two of the originators of the Young Canadians were

executive Randy Avery and choreographer Margot McDermott who stayed with the gathering all

through the 80s.

The Community and The events

The celebration soul amid Stampede stretches out all through the city. Parade day fills in

as an informal occasion the same number of organizations give representatives half or entire days

off to attend. People of all kinds of different backgrounds, from officials to understudies,

dispose of formal clothing for easygoing western dress, normally spoke to by Wrangler pants and

rancher hats

. Many Calgarians have diminished efficiency amid the occasion since they take a

casual mentality towards their standard working environment and individual responsibilities.

However, the group and corporate occasions held amid the Stampede make long range

interpersonal communication openings and help newcomers adapt to the city. The Stampede is a

critical stop for political pioneers as a feature of their yearly summer voyages through the nation,

at times called the grill circuit.

Foran, Max. "A Lapse in Historical Memory: Guy Weadick and the Calgary

Stampede." American Review of Canadian Studies 39, no. 3 (2009), 253-270.

doi:10.1080/02722010903116541

"Archives." Calgary Stampede. Accessed April 11, 2017.

http://corporate.calgarystampede.com/about/organization-overview/annual-

reports/archives.

The Stampede Parties

The size and number of gatherings every year amid Stampede is seen as a pointer of

Calgary's financial strength

. Corporations and group bunches hold luxurious occasions all

through the city for their staff and clients, while bars and bars erect gathering tents, the biggest of

which attracts up to 20,000 individuals for each day. Paul Vickers, who possesses a few

foundations in the city, assesses that he makes up to 20 percent of his yearly income amid the ten

days of Stampede alone. Some gatherings have turned out to be known for overwhelming

drinking and loose morals, to such an extent that one lodging's mocking promotion promising to

securely store a supporter's wedding band amid Stampede was broadly seen as a true blue offer

The gatherings are not without results, as legal advisors have noticed a critical increment in

separation filings in the weeks taking after the Stampede, fundamentally on cases of infidelity.

Clinics see an expansion in individuals looking for testing and treatment for sexually transmitted

diseases, and Calgary is said to encounter a yearly time of increased birth rates every April –

nine months after the occasion

The Relationship between the Calgary Stampede and the City

The Stampede has turned out to be relentlessly connected to the city's character. Calgary

has for quite some time been known as the "Rush City",[156] and conveys the casual moniker of

"Cowtown". The occasion's notable status offers Calgary worldwide exposure and assumes a

critical part in characterizing the city's image. Calgary's Canadian Football League group has

Keough, Willeen G., and Lara Campbell. Gender History: Canadian Perspectives. Don Mills, Ont: Oxford

University Press, 2014.

Keough, Willeen G., and Lara Campbell. Gender History: Canadian Perspectives. Don Mills, Ont: Oxford

University Press, 2014.

been known as the Stampeders since 1945

, and it is a name shared by different groups in

different games all through the city's history, including the Stampeders hockey group that

worked in the years taking after World War II.

The Stampede has solid surveying support inside the area. A 2006 Ipsos-Reid survey

found that 86 percent of Albertans felt that it raised the city personal satisfaction and thought of

it as one of the district's most essential social occasions

. About three in four expressed they

anticipate the yearly event. However, faultfinders contend that the topics advanced by the

Stampede and inside the city are a concocted convention. They recommend that it is not an

impression of Alberta's outskirts history, but rather speaks to a legendary impression of western

cowhand culture made by nineteenth century Wild West shows and misused for profit.

Some portion of the occasion's prosperity can be ascribed to the cozy relationship the

Stampede has frequently imparted to both the city government and group pioneers. Leaders of

Calgary and city council members have sat on the Stampede Board of Governors in the

meantime they involved open office, and the Stampede's capacity to persuade affluent and

compelling nationals to volunteer their time has permitted the association to pick up a prominent

inside the city

. The Stampede works on city-claimed arrive, pays no property impose on its

rent, and commonly confronts almost no political obstruction from City Hall. It works as a non-

Thompson, Nathan E., Santiago Cassalett, Nicholas B. Holowka, Rachel F. Perlman, and Carrie Mongle.

"Anthropology stampede in calgary." Evolutionary Anthropology: Issues, News, and Reviews 23,

no. 3 (2014), 85-87. doi:10.1002/evan.21415.

Thompson, Nathan E., Santiago Cassalett, Nicholas B. Holowka, Rachel F. Perlman, and Carrie

Mongle. "Anthropology stampede in calgary." Evolutionary Anthropology: Issues, News, and

Reviews 23, no. 3 (2014), 85-87. doi:10.1002/evan.21415.

Rosenthal, Caroline, and Stefanie Schäfer. "The Calgary Stampede Through a Cultural Studies

Perspective." Cultural Studies ↔ Critical Methodologies 16, no. 1 (2016), 48-57.

doi:10.1177/1532708615615604

benefit substance with all wage reinvested into the recreation center

. All changes to the

recreation center would return to city control if the rent were permitted to expire.

In like manner, the Stampede has bolster from the media, which has been blamed for

giving an over the top measure of positive scope to the occasion while trivializing negative

aspects. The nearby media confronted national examination in 2009 when both real daily papers

declined to run hostile to rodeo promotions supported by the Vancouver Humane Society

While the Calgary Herald just declined to run the advertisement, the Calgary Sun shielded its

position in a publication. The Sun invalidated charges it was kowtowing to the Stampede and

advocated its refusal by asserting "we are Calgarians and permitting a gathering of outcasts to

come in and affront a pleased Calgary convention appeared to be outright wrong." The Herald

switched its choice a year later, running a full-page advertisement supported by the Vancouver

Humane Society.

The Economic Impact and the Tourism Industry

While 70 percent of Stampede participants are from the Calgary region, authorities work

to advance the occasion over the globe. As such, the Calgary Stampede is known around the

world. The Stampede draws outside guests basically from the United States, the United Kingdom

and Australia, and is encountering developing participation by travelers from Asia and South

America.

Rosenthal, Caroline, and Stefanie Schäfer. "The Calgary Stampede Through a Cultural Studies

Perspective." Cultural Studies ↔ Critical Methodologies 16, no. 1 (2016), 48-57.

doi:10.1177/1532708615615604

Walden, Keith. "Icon, Brand, Myth: The Calgary Stampede (review)." The Canadian Historical

Review 90, no. 3 (2009), 588-589. doi:10.1353/can.0.0191.

Stampede authorities evaluated in 2009 that the city of Calgary had a gross monetary

effect of $172.4 million from the ten-day occasion alone, with a more extensive commonplace

aggregate of $226.7 million. regarding financial effect, the Stampede is the most noteworthy

netting celebration in Canada

, in front of Ottawa's Winterlude, the Canadian National

Exhibition in Toronto, and the Just for Laughs celebration in Montreal. Additionally, Stampede

authorities appraise that for each dollar spent at Stampede Park, sightseers burn through $2.65 in

whatever remains of the city

. A survey directed in 2011 found that 40 percent of Calgarians

who proposed to go to the Stampede anticipated that would burn through $150–$400 throughout

the occasion, and 7 percent expressed that they would spend more than that

"Calgary Stampede Annual Report." Calgary Stampede. Accessed April 11, 2017.

http://corporate.calgarystampede.com/2016report

Walden, Keith. "Icon, Brand, Myth: The Calgary Stampede (review)." The Canadian Historical

Review 90, no. 3 (2009), 588-589. doi:10.1353/can.0.0191.

"Calgary Stampede Annual Report." Calgary Stampede. Accessed April 11, 2017.

http://corporate.calgarystampede.com/2016report

Bibliography

"About Us." Calgary Stampede. Accessed April 11, 2017.

http://corporate.calgarystampede.com/about.

"Archives." Calgary Stampede. Accessed April 11, 2017.

http://corporate.calgarystampede.com/about/organization-overview/annual-

reports/archives.

"Calgary Stampede Annual Report." Calgary Stampede. Accessed April 11, 2017.

http://corporate.calgarystampede.com/2016report.

Foran, Max. "A Lapse in Historical Memory: Guy Weadick and the Calgary

Stampede." American Review of Canadian Studies 39, no. 3 (2009), 253-270.

doi:10.1080/02722010903116541.

Foran, Max. "Lassoed and Branded: The Calgary Exhibition and Stampede and the City of

Calgary, 1889-1976." Urban History Review 34, no. 2 (2006), 30.

doi:10.7202/1016011ar.

Gerber, Brittany, and Kevin Young. "Horse Play in the Canadian West: The Emergence of the

Calgary Stampede as Contested Terrain." Society & Animals 21, no. 6 (2013), 523-545.

doi:10.1163/15685306-12341307.

Gerber, Brittany, and Kevin Young. "Horse Play in the Canadian West: The Emergence of the

Calgary Stampede as Contested Terrain." Society & Animals 21, no. 6 (2013), 523-545.

doi:10.1163/15685306-12341307.

Kelm, Mary-Ellen. "Manly Contests: Rodeo Masculinities at the Calgary Stampede." Canadian

Historical Review 90, no. 4 (2009), 711-751. doi:10.3138/chr.90.4.711.

Keough, Willeen G., and Lara Campbell. Gender History: Canadian Perspectives. Don Mills,

Ont: Oxford University Press, 2014.

Rosenthal, Caroline, and Stefanie Schäfer. "The Calgary Stampede Through a Cultural Studies

Perspective." Cultural Studies ↔ Critical Methodologies 16, no. 1 (2016), 48-57.

doi:10.1177/1532708615615604.

Thompson, Nathan E., Santiago Cassalett, Nicholas B. Holowka, Rachel F. Perlman, and Carrie

Mongle. "Anthropology stampede in calgary." Evolutionary Anthropology: Issues,

News, and Reviews 23, no. 3 (2014), 85-87. doi:10.1002/evan.21415.

Walden, Keith. "Icon, Brand, Myth: The Calgary Stampede (review)." The Canadian Historical

Review 90, no. 3 (2009), 588-589. doi:10.1353/can.0.0191.

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