This study of migration of workers from Quebec to Northeastern Ontario, based on a survey of 362 migrants in the Hearst area, analyzes how the autonomy of the social actor is intertwined with the constraints of structural factors. To accomplish this, two methods of analysis have been linked: the model of microeconomic equilibrium with the historical-structural perspective. / A perceived opportunity for economic improvement can be identified as the primary cause provoked by development differentials on a regional scale. Quebec's economic history--distinguished by the dual development of industry and agriculture, as well as relative overpopulation, sustained by a religious ideology pertaining to ruralism and favouring an increasing birthrate--reveals delays which accelerate the incidence of out-migration. By contrast, rapid industrialization of Ontario, exploitation of natural resources, settlement by immigration and colonization of the North were inducement factors for the Quebec workers of peripheral regions. / The transposition of humble origin, occupation and socio-economic status from place of origin to destination restricts occupational attainment. After migration, intergenerational mobility is limited and social mobility is weak. / The beaten migration path between Quebec and Hearst consolidates the family and social networks, conferring on Hearst a French character which in turn further favours Quebec immigration.

No description available.

Although Aboriginal people in Canada are subject to marginalization and racism, researchers have devoted limited attention to studying White Canadians’ prejudice toward this group. In addition, little qualitative research has been conducted with individuals known to possess prejudiced attitudes. This study addressed these gaps in the literature. A two-part mixed-methods approach was employed. In Phase 1, a questionnaire was administered to 192 non-Aboriginal undergraduate students. Endorsement of old-fashioned prejudice was somewhat low, though a sizeable minority of participants (29%) scored above the midpoint on this measure. The mean score on the modern prejudice measure was above the scale midpoint, and the majority of the sample (61%) scored above the midpoint, suggesting that modern prejudice toward Aboriginal people was fairly prevalent in this sample. Phase 1 participants who scored above the midpoint on one or both prejudice measures and reported a White ethnicity were invited to participate in an interview. Interviews with 13 of these individuals (nine women and four men) were analyzed using interpretative phenomenological analysis. The themes that emerged have provided insight into the ways in which old-fashioned and modern prejudiced attitudes toward Aboriginal people are created and maintained. The socialization process emerged as a key contributor to participants’ attitudes toward Aboriginal people (e.g., internalization of stereotypes about Aboriginal people). Modern prejudiced sentiments mainly revolved around the perceived unfairness of the presumed special treatment of Aboriginal people in Canada. Ambivalence toward Aboriginal people, a core feature of modern prejudice, was also observed. Consistent with the conceptualization of old-fashioned prejudice, some participants implied that Aboriginal people possess inherent inferiorities (e.g., poor work ethic) that are responsible for the social problems they encounter. This was often linked to a perception that Aboriginal people have the choice to advance themselves, but many are content with being financially dependent on the government. It is posited that participants’ apparent surface-level evaluations and understandings of Aboriginal people and social issues demonstrate that increased awareness and education may be needed among the Canadian public (e.g., regarding societal factors that serve to maintain inequality). Limitations of this study along with avenues for future research are also discussed.

Culture shock and reverse culture shock are profoundly personal experiences affecting individuals in a multitude of diverse ways. They happen inside each person who encounters unfamiliar events and unexpected situations. For people who work abroad (sojourners), cultural adjustment is a significant time in their lives. Following the examination of cultural adjustment, a review of literature is explored, highlighting sojourners' acculturation and coping strategies. A case study of the JET (Japanese Exchange Teaching) Programme is presented through an analysis of public documents and interviews with JET staff and former sojourners. Findings report that JET sojourners experience adjustment difficulties with reverse culture shock and that there exists an unavailability of resources providing support. Limitations of the study are highlighted; areas of weakness were found in the lack of literature addressing the needs and experiences of sojourners, particularly JETs. Recommendations and suggestions for future research in the field of social work are made.

This thesis examines how physicians in the Indian diaspora living in Canada---both those trained in Ayurveda in India (vaidyas) and those trained in Western medicine in India (MDs)---view the practice of Ayurveda in Canada. More specifically, it examines how their views have been influenced by New Age thought in general and Transcendental Meditation in particular and how these perceptions reflect the changing relation of religion and Ayurvedic medicine. It is the intent of this thesis to show that Ayurveda in Canada exists mainly as part of the greater New Age movement, as a transformed system that is inspired by both Hinduism and New Age thought, and that this transformation of Ayurveda evokes two distinct responses from Indian diaspora medical personnel in Canada---one unsupportive and one partially supportive. To the dismay of "traditional" Indians and to the praise of "modern" Indians, New Age Ayurvedic organizations strongly emphasize their version of "spirituality" as the primary goal of Ayurveda, whereas Indian forms of Ayurveda---both in the past and today---generally approach religion and spirituality secondarily. Thus, the role of religion and spirituality become major controversial issues in New Age Ayurveda. From the "traditional" point of view, the commercial achievements of New Age organizations (such as the Transcendental Meditation Movement) are not indicative of a successful introduction of Ayurveda in North America and run contrary to classical Ayurvedic principles, with regard to religious and medical practice. But, from the "modern" point of view, the New Age Ayurvedic emphasis on spirituality is indicative of an inevitable evolution of the system in North America.

No description available.

In this dissertation, I examined the lived experiences of eight first-generation Iranian immigrants (six women and two men) enrolled as full-time undergraduate students in predominantly English institutions of higher education in Montreal. Using the key principles of phenomenology and critical ethnography, and through a series of open-ended, in-depth interviews, I explored the situated meanings of education in the lives of these men and women. The findings of my study show that the participants' perceptions of higher education seemed to be greatly influenced by their cultural values and beliefs. They perceived "education'' as social and cultural capital which secures their status and prestige within their families and communities. They also identified economic advancement, upward social mobility, personal fulfillment and easier access to Canadian higher education as factors that significantly influenced their decisions to pursue their undergraduate degrees. The study revealed that the women emphasized the crucial role of education in securing their financial and intellectual independence from the men in the household. They held the belief that being an "educated woman" contributed to having a stronger voice and a more authoritative space within the family. / The results of my study suggest that the voices of these men and women were linked to the issues of "agency", "critical thinking", and "belonging". The participants talked about their lives as "immigrants" and members of a marginalized minority group. While some openly talked about the existence of "covert" or "hidden" racism in Canadian society, they all expressed contentment with their lives in Canada when compared to Iran. They articulated their awareness of the conflicting concepts of gender roles existent in the traditional Iranian culture and the culture of the host country, and viewed western values of women's education and career development as a positive factor in pursuing their academic aspirations. / Highlighting the significance of individual narratives and lived experiences of first-generation immigrant students, this study may contribute to broadening our understanding of issues faced by immigrant students in institutions of higher education. Furthermore, the insights from the lives of these men and women may have important implications for educators, administrators, and faculty staff in order to create more accepting and culturally sensitive campuses.

Thesis (M.A.)--Catholic University of America, 1988. / Includes bibliographical references (leaves 82-89).

Thesis (M.A.)--University of Toronto, 2005. / Includes bibliographical references (leaves 106-112).

Thesis (M.A.)--York University, 2006. Graduate Programme in Psychology. / Typescript. Includes bibliographical references (leaves 111-116). Also available on the Internet. MODE OF ACCESS via web browser by entering the following URL: http://gateway.proquest.com/openurl?url_ver=Z39.88-2004&res_dat=xri:pqdiss&rft_val_fmt=info:ofi/fmt:kev:mtx:dissertation&rft_dat=xri:pqdiss:MR29543