In the Islamo-arabic world, as it is proven in this text, the expression of Insanity was tolerated, free, and was attributed traits of sainthood. We found these three characteristics, in the speech of three muslim immigrants, users of psychiatric services in Montreal. The major themes of their speech were listed. Two therapeutic propositions were given as a conclusion to the text.

The urbanization of the French Canadian parish, which took root in rural Quebec, can best be understood by realizing what the parish was like at the time when it became the social unit of French Canada and then tracing it through the various phases which it has taken in response to its environment There are many different types of parishes—ranging from the inclusive primary group in remote rural surroundings to the highly urbanized parish in a city like Montreal. What was the nature of the early social life in French Canada, where the dominant form of social grouping was to be the parish? Much has been written of the early French seigneurs-- the noblemen who came to the wilderness that was Canada, and who established their large estates, or seigneuries. But it is significant that this so-called superior class contributed little to the actual colonization of Canada, and left no lasting institution.[...]

No description available.

No description available.

George River, Quebec, is a small Eskimo community of 151 people located on the southeast side of Ungava Bay 16 miles up the George River from the coast itself. This population includes one qadloona (white) transient family which represents the Department of Northern Affairs and National Resources (DNANR) of the Government of Canada, which is responsible for the administration of Eskimo affairs in Northern Quebec. Beginning in 1959, the people of George River went through an intensive period of social change, the results of which the present author studied in the summer of 1946, which will be taken as the ethnographic present. The impetus for change came from the Government of Canada's program of social and economic development and had two main objectives; first, to gather the scattered Eskimo people together in settlements for administrative efficiency and to implement social services already existing in the rest of Canada, and second, to improve and organize the economy based upon the formation of Eskimo cooperatives. [...]

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No description available.

In Quebec, between 1914 and 1939, women were portrayed as keepers of the hearth, roles established since the mid-19th century, and further reinforced in the early 20th century when the Western World was threatened with drops in population, high infant mortality and the general ill-health of society. French Canadian physicians were one of the self-proclaimed leaders and experts who maintained they possessed all the knowledge to cure society's ills. Their attention fell principally on the elimination of infant mortality on the one hand, and the promotion of multiple births on the other. To succeed, physicians maintained that while they held the knowledge, women and mothers were ultimately responsible for applying it. Training for motherhood began as early as childhood and would continue until maturity. Medical prescriptions for francophone mothers relied heavily on religion and patriotism to convince them that quality motherhood was necessary if the French Canadian "race" were to survive in an increasing changing landscape.

The delivery of youth protection services by indigenous social workers in native communities is a fairly recent development in Quebec. This research project is a qualitative study of the practice experience of Inuit community workers located on the Ungava Bay coast of Arctic Quebec. Using participant observation and dialogue as methods of inquiry, an attempt is made to render an account of the workers' day-to-day experience of youth protection work. The findings suggest that their conditions of work encourage a passive subordination to the bureaucratic organization of practice. This tendency emerges in response to the difficulties workers encounter while trying to conform to the requirements of the Youth Protection Act and, at the same time, to the norms and realities of Inuit village life. The resultant tension is central to the Inuit workers' experience and not amenable to any simple resolution. Implications for social work practice, policy and research are examined in light of these findings.

No description available.