The Jewish group offers a picture different in certain ways from other racial and ethnic minorities in Montreal and in Canada. The main period of its history in Canada begins about 1900. In Montreal a small, compact nucleus of Jewish population in the nineteenth century has expanded and developed into a large, comparatively heterogeneous and widely scattered, yet solidly integrated, self-conscious community. The changing ecological pattern of the Jewish community is traced, in relation to the growth of the city of Montreal as a whole. Informal habits, as well as formal structures, reveal the differences in adjustment and assimilation between different elements within the Jewish community, these differences being shown to coincide rather closely with those of successive areas of settlement in the city. Complete assimilation has been achieved by few, if any, of the members of this community; the completely unassimilated type is likewise practically non-existent.

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The Jewish group offers a picture different in certain ways from other racial and ethnic minorities in Montreal and in Canada. The main period of its history in Canada begins about 1900. In Montreal a small, compact nucleus of Jewish population in the nineteenth century has expanded and developed into a large, comparatively heterogeneous and widely scattered, yet solidly integrated, self-conscious community. The changing ecological pattern of the Jewish community is traced, in relation to the growth of the city of Montreal as a whole* Informal habits, as well as formal structures, reveal the differences in adjustment and assimilation between different elements within the Jewish community, these differences being shown to coincide rather closely with those of successive areas of settlement in the city. Complete assimilation has been achieved by few, if any, of the members of this community; the completely unassimilated type is likewise practically non-existent.

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This study explores the complex issues in culturally sensitive social services in the context of ethnic polities. We examine the reasons why the social service sector fails to provide equitable services to minorities. We explore the concept of ethnic match, services delivered by ethnic personnel, in an ethnic agency and using ethnic practice, as an attainable solution to the problems, by comparing with a Chinese and a Jewish ethno-specific family service agency in Montreal. The ways they deliver sensitive services to communities members and the challenges they face are documented. The dynamic of the ethnic polities in which these two agencies operate is also examined. We argue the formation and functioning of these agencies are shaped by a set of internal factors (within the communities) and external factors (in Quebec society). Culture plays a vital role in service delivery and help seeking, and also in the organization of these ethnic communities. Policy implications are discussed, and future research is suggested.

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The ultra-Orthodox (haredi) Jewish community includes the Hasidim and misnagdim who believe that they are the true followers of God's commandments, as He intended them to be followed when presented at Sinai, and as interpreted and codified by the Mishnah, Talmud, and other Rabbinic works. Little research has examined deviance within this group. This thesis delves into types of deviant behaviors taking place among haredi adolescents, as well as their causes, so that effective interventions, sensitive to the virtually unique needs of this group, can be implemented. Theoretical definitions of deviance are examined as they relate to this community and its emphasis on religious observance. Ultimately, deviance is defined as matters that can distract the individual from expected levels of religious observance. / Using Urie Bronfenbrenner's Ecological Model of Human Development, this thesis also explores the environmental factors contributing to a rise in deviant behavior in segments of the Montreal ultra-Orthodox community. From an analysis of data obtained from numerous interviews with community members as well as with mental health professionals familiar with this group, four contributing factors to the rise of deviant behavior among adolescent boys are identified. These factors test current haredi methods of maintaining strong cultural boundaries and may suggest that changes are necessary to cope with current challenges. The lure of mainstream culture is a strong draw for adolescents and advances in technology allow these individuals to easily engage in secret deviant behavior while remaining in good standing within the community. Moreover, the rigid structure of the school day with its long hours and intensive curriculum makes it difficult to accommodate the needs of all students. Changes in family structure, dynamics, and composition, as well as an increasingly stringent interpretation of religious law have also contributed to a rise in deviance. Finally, community financial weakness is explored as it relates to adolescence and a loss of religious identity.