Les difficultés scolaires des jeunes Inuit du Nunavik sont une préoccupation de longue date pour les organismes de la région et pour les deux paliers de gouvernement. Ces difficultés s’inscrivent dans un ensemble de problèmes socioéconomiques avec lesquels le Nunavik est aux prises, dont une crise du logement, la pauvreté, la violence conjugale et la toxicomanie. Ces problèmes ont poussé certains chercheurs à décrire le Nunavik comme une société anomique qui, en plus d’avoir des besoins criants en termes de ressources humaines et matérielles, souffre de l’absence de normes sociales fortes et communes. Partant de cette piste de réflexion, nous avons posé la question : quel est l’impact de l’école sur les normes sociales au Nunavik ? Nous avons constaté dans la littérature une diversité de cadres d’analyse et une diversité de solutions proposées, mais peu de communications entre ces cadres. Adoptant une approche herméneutique, nous avons utilisé les trois cadres théoriques les plus importants, identifiés comme la théorie dominante (discordance culturelle), les théories alternatives (dysfonction normative/culturelle) et les théories critiques en éducation, afin d’analyser la situation du Nunavik et proposer des interventions pour pallier ces problèmes. Par la suite, nous avons comparé ces analyses afin d’en faire ressortir les complémentarités et identifier des pistes de solution pour le futur. / The academic difficulties of young Inuit in Nunavik have been a long-time preoccupation for organizations working in the region and the provincial and federal governments. These difficulties are part of a set of related socioeconomic problems facing Nunavik communities: a housing crisis, poverty, domestic violence and substance abuse are the main ones. These problems have pushed certain researchers to describe Nunavik as an anomic society which, on top of having urgent needs for more human and financial resources, has to cope with the absence of strong and common social norms. Starting from that reflection, we inquired: What is the effect of schools on social norms in Nunavik? In the literature, various answers to this question are suggested, along with suggestions to fix the issue, but these different theories rarely communicate with each other. We therefore used a hermeneutical approach by using the three most important theories, i.e. the cultural discontinuity/mismatch theory, the normative inversion theory and the critical pedagogy theories, to analyze the situation and suggest interventions. After treating the theories separately, we compared them to reveal their tensions and similarities and suggest further solutions for the future.

Notre recherche a pour objet la migration pour études et plus précisément l’expérience de retour et du non-retour des diplômés guinéens formés au Canada. Elle repose sur une démarche qualitative. Prenant appui sur des matériaux discursifs issus d’entrevues individuelles dans deux sites (en Guinée et au Canada), auprès d’un échantillon de trente et un diplômés, notre étude s’est attachée, dans un premier temps, à faire ressortir les motivations des étudiants à « retourner au pays » à la fin de leurs études au Canada ou, à l’inverse, à demeurer dans le pays d’accueil. Dans une seconde phase, la recherche s'est intéressée au devenir des enquêtés après leurs études et en particulier à l’insertion ou réinsertion sociale, familiale et professionnelle des diplômés retournés en Guinée ou installés au Canada. Enfin, notre étude examine les perspectives d’avenir de l’ensemble de nos répondants; leurs satisfactions et frustrations après le retour en Guinée ou l’installation au Canada, le bilan qu’ils tirent de leur expérience de migration pour études mais aussi les perspectives de retour éventuelles et les liens que ceux qui sont restés entretiennent avec leur pays d’origine. Pour les diplômés retournés en Guinée, l’analyse des données montre que les « perspectives d’emploi et de promotion » ont joué un rôle central dans leur décision de rentrer. Ils sont également nombreux a déclaré avoir choisi le retour pour des raisons familiales. Certains justifient aussi leur retour par « la volonté de servir le pays ». Si l’insertion familiale a été facile pour la plupart des diplômés retournés en Guinée, la réinsertion sociale, le retour à des pratiques sociales et à un environnement précaire « qu’ils avaient oublié » semble en revanche avoir été moins aisé. Sur le plan professionnel, le séjour canadien est perçu comme ayant eu un impact très positif sur leur carrière. Les diplômes canadiens semblent très valorisés en Guinée et les réseaux canadiens que les diplômés ont pu établir lors de leur séjour sont aussi très utiles. La possibilité de trouver un emploi décent au Canada domine également le discours des répondants qui ont choisi de demeurer au pays d’accueil après leur formation. Les répondants ayant choisi de demeurer au Canada évoquent également fréquemment l’idée de « sacrifier » leur retour au profit de « l’avenir » des enfants. La politique de l’immigration canadienne par « l’incitation » de demeurer au Canada après les études ont aussi influencé certains diplômés dans leurs décisions de ne pas retourner. Même s’ils évoquent fréquemment l’emploi pour justifier leur installation au Canada, nos répondants restés au Canada ne trouvent pas facilement un travail qui correspond à leur formation et doivent souvent se contenter de « petits boulots ». Plusieurs pointent du doigt le «bilinguisme» et la «discrimination» en milieu de travail comme obstacles majeurs. Enfin, pour bon nombre d’entre eux le « retour au pays » est une perspective jamais écartée, la plupart n’ont jamais coupé le lien avec leur pays d’origine et plusieurs tiennent à faire connaître la culture guinéenne à leurs enfants. / The present study deals with the phenomenon of migration for educational purposes. Based on a qualitative approach, it specifically looks at the experience of Guinean graduates, educated in Canada, both those that have returned home and those that chose to stay in the host country. Using discursive materials gathered through individual interviews carried out in both Guinea and Canada, the sample includes 31 graduates. The thrust of the study is threefold. It seeks, first, to identify the main motivations for Guinean graduates in their decision to “return home” or stay in the host country at the end of their studies. The second aim is to enquire about the future of the graduates, particularly their social, family and professional integration or re-integration back home or in Canada. Finally, the study examines the future prospects of the sampled graduates: their satisfaction or lack thereof with their current situations, their retrospective view about the experience of migration for studies, the prospects of eventual return back home for those who stayed in the host country, as well as the linkages they have maintained with their home country. In the case of those who returned home, the study shows that “employment and promotion prospects” had played a central motivating role in their decision to return. Family considerations constituted the main motivation for some, while others cited their “resolve to serve the home country”, as the main incentive for their return. If family reintegration was easy for most of them, re-adaptation to certain social practices “they had forgotten” seems to have been less smooth. On the professional front, it appears that their Canadian training had a positive impact on their careers, as the reputation of Canadian certificates seems quite valuable in Guinea. Also, the professional networks established during their stay in Canada seem to be useful to many. For those who remained in Canada, the possibility of finding a decent job seems to be the main incentive for staying. They often cite the opportunity that Canada offers for a “better future” for their kids as one reason for their decision to stay, which they consider as a worthy “sacrifice”. Another important motivation is the Canadian immigration policy, which encourages graduates to remain in the country. But while they often cite employment opportunities in Canada to justify their decision to stay, they do not, in most cases, get an appropriate employment in line with their qualifications. Thus, they generally end up taking up “petty jobs”. Many blame “discrimination” and their poor or non-existent “English” for this situation, given Canada’s bilingualism. Finally, however, the majority of them still do not exclude “returning home” one day, and they have not severed links with the home country. In fact, most of them strive to raise their kids in a way that would not detach them from Guinean cultures and customs.

La légitimité des écoles privées fondées sur un projet religieux ou spirituel fait l’objet de débats épineux tant au Québec qu’ailleurs, depuis plusieurs années (chapitre 1). À la différence des nombreux travaux normatifs déjà produits sur ces questions, cette thèse propose une contribution empirique sur la réalité de certaines de ces écoles à Montréal. Notre objectif général consiste donc à comprendre comment la dimension religieuse ou spirituelle d'écoles privées de groupes ou courants minoritaires (juives, musulmanes, Steiner) se traduit dans les discours et pratiques de l'école. La mise en lien d’écoles abritant des projets éducatifs minoritaires de différentes natures vise par ailleurs à poser un regard plus large sur l’identité, ethnique ou religieuse. Après avoir analysé les trois écoles, nous examinons les différences ou convergences significatives entre elles. Puis, nous tentons de mieux comprendre comment leurs discours et leurs pratiques nous renseignent sur les attentes parallèles relatives à l’éducation en contexte libéral. Nous portons alors attention (chapitre 2) aux interactions entre le curriculum « séculier » et une perspective religieuse ou spirituelle, à la conception de l'autonomie dans la scolarisation, à la formation du citoyen et à la hiérarchisation des valeurs éducatives. En nous inspirant entre autres de Juteau (1999), nous considérons ces écoles comme des « communautés » éducatives. Notre démarche méthodologique (chapitre 3), d’inspiration ethnographique, s’articule autour d'observations participantes en 5e et en 6e année du primaire et en 1re et 2e année du secondaire (environ 3 jours par classe) et à plus de 45 entrevues, menées auprès des enseignants, des directions d’école et des parents d’élèves. Même si notre dispositif ne consiste pas à faire « émerger » une théorie, nous nous inspirons de la méthode de la « théorisation ancrée » pour analyser nos données. Le premier chapitre d’analyse (chapitre 4) illustre d’abord un cas relativement « pur » de communalisation, puisque l’école Steiner produit du spirituel sans forcément se situer dans un rapport de force avec d’autres groupes sociaux. Cela reflète donc comment une lignée identitaire peut être construite grâce à l’enracinement dans une tradition et une mémoire « créées» par l’école. L’école musulmane (chapitre 5) adapte plutôt les références associées à la religion de manière à constituer un « pont » entre la socialisation primaire et celle de la société d’accueil. On constate en effet que la direction et les enseignants de l’école ne réinventent pas la lignée croyante, mais ne la reproduisent pas non plus à l’identique. En ce qui concerne l’école juive (chapitre 6), elle permet surtout d’attester une communauté ethnoreligieuse extérieure. La tradition juive enseignée à l’école, souvent qualifiée de « traditionalisme non religieux » par les acteurs scolaires, présente donc peu de réinterprétations ou de transformations dans ce contexte scolaire. Un dernier chapitre d’analyse (chapitre 7), abordant les trois écoles dans une perspective comparative, met notamment en perspective comment ces trois institutions transmettent une culture identitaire et un style de vie débordant le cadre scolaire, qui englobent les croyances religieuses et/ou spirituelles, mais ne s’y réduisent pas. / For several years now, the legitimacy of private schools founded on religious or spiritual projects have been the object of thorny debates both in Quebec and elsewhere (Chapter 1). Unlike a number of normative studies already produced on this topic, this thesis presents an empirical contribution to understanding the reality of some such schools in Montreal. Our general objective consists of appreciating how the religious or spiritual dimensions of private schools specific to minority groups or social currents (Jewish, Muslim, Waldorf) are transferred into discourse and practices within the schools. Exploring schools that protect the educational projects of diverse minorities, this study opens a broader window onto ethnic and religious identities. Here, I examine meaningful differences and similarities between three such schools. This is followed by an attempt to understand what discourse and practices within these schools tell us about common expectations with relation to education in a liberal context. I therefore pay attention (in Chapter 2), to interactions between the “secular” curriculum and a religious or spiritual perspective, as well as to the notion of autonomy in schooling, to citizenship training, and to the prioritization of educational values. Much like Juteau (1999), among others, I find these schools to be educational “communities”. My methodological approach (Chapter 3), with an ethnographic orientation, draws on participant observation carried out in Grades 5 and 6 primary school classrooms, as well as in Years 1 and 2 secondary classrooms (approximately 3 days in each class). It also involves more than 45 interviews, carried out with teachers, school administrators, and the parents of students. Even though my approach does not involve identifying a relevant theory, I am nevertheless guided by the method of “grounded theory” as a means of analysing my data. The first analytical chapter (Chapter 4), illustrates a more or less “ideal type” of communialization, given that the Waldorf school focuses on spiritual work without necessarily situating itself with relation to other social groups. This reflects how an identity distinction can be constructed through rooting oneself in a tradition and in a memory “created” by the school. Meanwhile, the Muslim school (Chapter 5) adapts references associated with the religion in an attempt to constitute a “bridge” between primary socialization and that of the host society. I argue that while the administration and the teachers of the school do not reinvent a belief system, they do not entirely reproduce an identical system from elsewhere either. With regards to the Jewish case (Chapter 6), most notably the school fosters the externalization of an ethno-religious community. The Jewish tradition being taught at school is often described as “non-religious traditionalism” by school officials, and therefore presents few re-interpretations or transformations of the tradition in the context of the school. A last analytical chapter (Chapter 7) addresses the three schools in comparative scope, in order to put into perspective how these institutions transmit identitary cultures and lifestyles that exceed the framework of any of the schools, which encompass religious and/or spiritual beliefs without being reduced to these.

Ce mémoire est une recherche théorique qui tire son origine du constat selon lequel il est difficile d’analyser la réalisation du projet professionnel des candidats à l’enseignement. Tel est le cas en raison des particularités contextuelles et des pluralités théoriques relatives aux notions de formation et d’insertion. À partir de ce constat, ce mémoire propose un cadre d’analyse permettant de comprendre comment les jeunes enseignants du Québec appréhendent le « rapport entre » leur formation et leur insertion face aux différentes contraintes (i.e. rigidité du système institutionnel de la formation, marché de l’insertion fluctuant et saturé, etc.) et aux ressources disponibles (i.e. programme d’études, cours, etc.) pour réaliser leur projet professionnel. Il repose sur l’hypothèse selon laquelle, pour réaliser leur projet professionnel, les candidats à l’enseignement mobilisent des stratégies afin de négocier les contraintes et ressources de leurs contextes respectifs. Dans cette optique, la démarche de cette recherche théorique s’inscrit dans une perspective interactionniste, telle qu’elle est véhiculée par la tradition de Chicago (Chapoulie, 2001). Quelques postulats sont mobilisés pour baliser les différentes étapes d’élaboration du cadre d’analyse. Le premier postulat considère que le « point de vue » de l’acteur est prépondérant pour comprendre ses conduites (Morrissette, Guignon & Demaziére, 2011). Cela amène à articuler les ancrages théoriques nécessaires à l’élaboration du cadre d’analyse en croisant une sociologie interactionniste avec une sociologie de l’action. Plus particulièrement, les concepts de « définition de la situation » de Thomas (1923) et de la « représentation de soi » de Goffman (1969) sont mis à profit. Les notions de coopération, d’incertitude et de rationalité, tirées du modèle de l’acteur stratégique de Crozier et Friedberg (1981), viennent compléter les assises de la modélisation d’une trame de négociation (Strauss & Baszanger, 1992). Le deuxième postulat considère que les contextes, sont prépondérants pour expliquer les conduites humaines (Abbott, 1999). Ces contextes, dits «éloignés» et «rapprochés» de l’acteur, constituent le « contexte d’action » (Strauss & Baszanger, 1992). Ce faisant, ils influent sur les stratégies mobilisées par l’acteur candidat à l’enseignement. Le troisième postulat considère que le monde social est animé par des processus (re)créés au travers des interactions entre acteurs (Morrissette & Guignon, 2014). Il amène à envisager la formation et l’insertion comme des processus sujets à des redéfinitions continues. Cela conduit à repenser la réalisation du projet professionnel des candidats à l’enseignement sous l’angle du « rapport entre ». Ces trois postulats structurent le cadre d’analyse qui se présente comme une « trame de négociation ». Il est développé pour éventuellement éclairer les stratégies de négociation mobilisées en contexte par les candidats québécois à l’enseignement pour réaliser leur projet professionnel. / This thesis is a theoretical research that originated from the observation that it is difficult to analyze the completion of the professional project of Quebec teacher candidates. This is the case because of the contextual features and theoretical plurality of concepts relating to training and workplace insertion. From this observation, this purpose thesis is to develop an analytical framework to understand how Quebec teacher candidates comprehend the “relationship between” their training and professional insertion with regards to various constraints (i.e. a rigid institutional training system, a fluctuating and saturated professional market, etc.) and the available resources (i.e. curriculum, courses, etc..) to achieve their professional project. It is based on the assumption that, to achieve their professional project, teacher candidates mobilize strategies to negotiate constraints and resources in their respective contexts. Accordingly, the approach of the theoretical research is part of an interactionist perspective as conveyed by the tradition of Chicago (Chapoulie, 2001); Some postulates are mobilized to mark out the various stages of development of the theoretical framework. The first postulate considers that the point of view of the actor is paramount to understanding its conduits (Morrissette, Guignon & Demazière, 2011). It leads to articulate the theoretical anchorings necessary for the development of the analytical framework by combining an interactionist sociology with a sociology of action. More specifically, the concepts of “definition of the situation” from Thomas (1923) and “representation of oneself” from Goffman (1969) are utilized. The concepts of cooperation, uncertainty and rationality drawn from the strategic actor model of Crozier and Friedberg (1981), come to supplement the foundations of the modeling of a frame of negotiation (Strauss & Baszanger, 1992). The second postulate considers that the contexts are paramount to explain human conduits (Abbott, 1999). These contexts, which are identified as distant contexts and closer contexts to the actor (Strauss & Baszanger, 1992), provide the action context. In doing so, they influence the strategies used by the actor teacher candidate. The third postulate considers that the social world is driven by processes recreated through the interaction between actors (Morrissette & Guignon, 2014). It takes into consideration that training and integration are subject to the continuous redefinition process. Accordingly, it is about rethinking the achievement of the professional project of teacher candidates in terms of the “relationship between”. These three postulates structure the presentation of an analytical framework that is called a “frame of negotiation”. It is developed to possibly inform the strategies of negotiation mobilized by Quebec teacher candidates in the action context to achieve their professional projects.

No description available.

In 2012 clashes between Catholic canonical law and Canadian common law regarding sexual minorities continue to be played out in Canadian Catholic schools. Although Section 15 of the Canadian Charter of Rights and Freedoms ensures same-sex equality in Canada, this study shows that some teachers in Alberta Catholic schools are fired for contravening Catholic doctrine about non-heterosexuality, while Ontario students’ requests to establish Gay/Straight Alliances are denied. This study seeks to uncover the causes and effects of the long-standing disconnect between Canadian Catholic schools and the Charter by comparing the treatment of and attitudes towards lesbian, gay, bisexual, transgender and queer (lgbtq) teachers and students in publicly-funded Catholic school systems in the provinces of Alberta and Ontario. I employ a multi-method qualitative research framework involving: 1) semi-structured interviews with 20 participants (7 current and former teachers and 13 former students), 18 of which are re-presented as condensed narratives; 2) media accounts that illustrate the Catholic schools’ homophobic environment; and 3) two key Alberta and Ontario Catholic policy and curriculum documents. The central question driving this study is: How does power operate in Canadian Catholic schools? Is it exercised from the top down solely, or are there instances of power rising up from the bottom as well? To answer this question, I draw upon the critical theories of Gramsci (1971), Althusser (1970/2008), Foucault (1975/1995), and Giroux (2001) in order to explain the phenomenon of “holy homophobia” in Canadian Catholic schools. The chief finding of this study is that contradictory Catholic doctrine on the topic of non-heterosexuality is directing school policy and practice regarding the management of sexual minority groups in Alberta and Ontario Catholic schools, positioning these schools as potential hotbeds for homophobia. Hopefully, this thesis can one day serve as a resource for anti-homophobia education researchers and practitioners, school administrators, educators and students who are interested in eliminating religiously-inspired homophobia in school settings.

The study examines how Aboriginal workers and workers of colour experience union solidarity and explores the necessary conditions for the remaking of solidarity and the renewal of the labour movement. Grounded in anti-colonial discursive framework, the study analyzes the cultures and practices of labour solidarity through the lived experiences of Aboriginal activist and activists of colour within the Canadian labour movement. Utilizing the research methodologies of participatory action research, arts-informed research and critical autobiography, the research draws on the richness of the participants’ collective experiences and visual images co-created during the inquiry. The study also relies on the researcher’s self-narrative as a long time labour activist as a key part of the embodied knowledge production and sense making of a movement that is under enormous challenges and internal competing tension exacerbated by the neoliberal agenda. The findings reveal sense of profound gap between what participants experience as daily practices of solidarity and what they envisioned. Through the research process, the study explores and demonstrates the importance and potential of a more holistic and integrative critical education approach on anti-racism and decolonization. The study proposes a pedagogical framework on solidarity building with four interlinking components – rediscovering, restoring, reimagining and reclaiming – as a way to make whole for many Aboriginal activists and activists of colour within the labour movement. The pedagogy of solidarity offers a transformative process for activists to build solidarity across constituencies in the pursuit of labour renewal and social justice movement building.

Girls’ education has been promoted by the international development community for over two decades; however, it has proven harder to promote gender equality through education than it has been to promote gender parity in education. Of significance is the global circulation and co-existence of two competing rationales for the importance of girls’ education: economic efficiency and social justice. The cost of ignoring how and why Southern governments and their development partners choose to promote girls’ education is high: an over-emphasis on economic efficiency can mean that the root causes of gendered inequalities in society remain unchallenged, and more social justice-oriented reforms become marginalized. This thesis uses a critical feminist lens to qualitatively investigate the role and significance of human capital, human rights, and human capabilities policy models in the context of the production and enactment of gender equality in education policy knowledge in The Gambia, a small, aid-dependent Muslim nation in West Africa. The purpose of the study was to assess the scope education policies provide for positive change in the lives of Gambian women and girls. Towards illuminating relations of power in and the politics of gender equality in education policy processes, the study compares and contrasts written texts with the perspectives of state and non-state policy actors. The study is based on data drawn from interviews, participant observation, and documentary analysis. The findings suggest that different gender equality in education ideas and practices have been selectively mobilized and incorporated into education policy processes in The Gambia. At the level of policy talk, girls’ education is framed as important for both national economic growth, and “women’s empowerment”. However, the policy solutions designed and implemented, with the support of donors, have tended to work with rather than against the status quo. Power and politics was evident in divergent interpretations and struggles to fix the meaning of key concepts such as gender, gender equality, gender equity, and empowerment. Religious beliefs, anti-feminist politics, and the national feminist movement were identified as important forces shaping gender equality in education knowledge and action in the country.

In 2012 clashes between Catholic canonical law and Canadian common law regarding sexual minorities continue to be played out in Canadian Catholic schools. Although Section 15 of the Canadian Charter of Rights and Freedoms ensures same-sex equality in Canada, this study shows that some teachers in Alberta Catholic schools are fired for contravening Catholic doctrine about non-heterosexuality, while Ontario students’ requests to establish Gay/Straight Alliances are denied. This study seeks to uncover the causes and effects of the long-standing disconnect between Canadian Catholic schools and the Charter by comparing the treatment of and attitudes towards lesbian, gay, bisexual, transgender and queer (lgbtq) teachers and students in publicly-funded Catholic school systems in the provinces of Alberta and Ontario. I employ a multi-method qualitative research framework involving: 1) semi-structured interviews with 20 participants (7 current and former teachers and 13 former students), 18 of which are re-presented as condensed narratives; 2) media accounts that illustrate the Catholic schools’ homophobic environment; and 3) two key Alberta and Ontario Catholic policy and curriculum documents. The central question driving this study is: How does power operate in Canadian Catholic schools? Is it exercised from the top down solely, or are there instances of power rising up from the bottom as well? To answer this question, I draw upon the critical theories of Gramsci (1971), Althusser (1970/2008), Foucault (1975/1995), and Giroux (2001) in order to explain the phenomenon of “holy homophobia” in Canadian Catholic schools. The chief finding of this study is that contradictory Catholic doctrine on the topic of non-heterosexuality is directing school policy and practice regarding the management of sexual minority groups in Alberta and Ontario Catholic schools, positioning these schools as potential hotbeds for homophobia. Hopefully, this thesis can one day serve as a resource for anti-homophobia education researchers and practitioners, school administrators, educators and students who are interested in eliminating religiously-inspired homophobia in school settings.

The study examines how Aboriginal workers and workers of colour experience union solidarity and explores the necessary conditions for the remaking of solidarity and the renewal of the labour movement. Grounded in anti-colonial discursive framework, the study analyzes the cultures and practices of labour solidarity through the lived experiences of Aboriginal activist and activists of colour within the Canadian labour movement. Utilizing the research methodologies of participatory action research, arts-informed research and critical autobiography, the research draws on the richness of the participants’ collective experiences and visual images co-created during the inquiry. The study also relies on the researcher’s self-narrative as a long time labour activist as a key part of the embodied knowledge production and sense making of a movement that is under enormous challenges and internal competing tension exacerbated by the neoliberal agenda. The findings reveal sense of profound gap between what participants experience as daily practices of solidarity and what they envisioned. Through the research process, the study explores and demonstrates the importance and potential of a more holistic and integrative critical education approach on anti-racism and decolonization. The study proposes a pedagogical framework on solidarity building with four interlinking components – rediscovering, restoring, reimagining and reclaiming – as a way to make whole for many Aboriginal activists and activists of colour within the labour movement. The pedagogy of solidarity offers a transformative process for activists to build solidarity across constituencies in the pursuit of labour renewal and social justice movement building.