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Mémoire numérisé par la Division de la gestion de documents et des archives de l'Université de Montréal

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The purpose of this study was to investigate how children with Inflammatory Bowel Disease (IBD) and their families perceived their school experiences in Québec. IBD is one of many “invisible” chronic diseases. It is considered invisible because it occurs internally without significant observable external symptoms. However, children with IBD experience painful and fluctuating physical symptoms caused by intestinal inflammation, as well as the side effects from medications. As a result, they require special accommodations while they attend public or private school. The Québec Education Act (2010) stipulates that adequate services for a diverse student population must be provided. Consequently, the research sought to answer the following questions: What are the experiences of parents and children with IBD enrolled in general education classrooms? And, what are the experiences of their brother or sister? To research these questions, a case study method was used with five families. The two instruments used to collect the data were, (1) individual semi-structured interviews that followed a modified version of Seidman’s (2006) in-depth interviewing approach and (2) drawings of the family by siblings. The data were analyzed inductively. This study was the first to use a qualitative approach with multiple methods that were guided by Bronfenbrenner’s ecological systems theory (1979) and Turnbull and Turnbull’s family systems theory (2001). The findings revealed that, unlike many studies on families of children with special needs, these families with a child with IBD functioned relatively well. At the microsystem level, mothers assumed responsibility as the primary caregiver. Siblings experienced their own challenges, such as feelings of parental neglect. Nonetheless, they also maintained nurturing roles. Within the mesosystem level, the home and school relationship was impacted. Parents and children with IBD experienced school personnel who lacked awareness of IBD and provided insufficient classroom support, especially at public schools. Hence, parents-(predominantly mothers) played an integral role in advocating for necessary accommodations on their child’s behalf. In contrast to many studies on children with disabilities, children with IBD in this research had many friends in and outside of school. In the exosystem, parents struggled with feelings of guilt at having to balance employment and the high financial expense of caring for a child with IBD. They relied on assistance from government services and their IBD association. At the macrosystem level, family members believed that children with IBD were perceived negatively by society because of the lack of public awareness and the stigma that surrounds the topic of incontinence. This study makes contributions to systems theories and provides practical recommendations to school personnel and parents.

Au cours du vingtième siècle, le Québec a connu un bouleversement identitaire et religieux lorsqu’une majorité de Québécois a délaissé les prescriptions doctrinales catholiques, la religion identitaire du Québec, qui encadrait leur vie et s’imposait en tant que détentrice du « code exclusif du sens » (Hervieu-Léger 1993 : 155). Pour combler la perte de repères (Lemieux 2008) engendrée par les bouleversements décrits précédemment, plusieurs individus se tournèrent vers d’autres formes de spiritualité, soit en se convertissant à un nouveau système religieux ou en s’engageant dans une quête spirituelle. Certains Québécois, au cours de leur quête, ont alors découvert le druidisme, une spiritualité fondée sur le désir de retour à l’ancienne religion païenne des Celtes, et l’ont intégré en tant que composante principale ou secondaire de leur spiritualité. Le but de ce mémoire sera d’apporter quelques éléments d’explication à la présence du druidisme au Québec. Nous soulignerons l’importance du contexte moderne dans la quête de sens amorcée par l’adepte de paganisme celte, car ce contexte semble avoir servi de catalyseur dans le processus de découverte du druidisme pour ces Québécois. Puis, nous mettrons l’accent sur les raisons identitaires mises de l’avant par la CDQ pour justifier leur choix d’intégrer le druidisme à leur cheminement spirituel. Nous verrons que pour le druidisant, cette religion vient à la fois répondre à des besoins spirituels et combler un vide identitaire. / During the last century, Quebec society underwent a major transformation in identity and religion as a majority of Québécois abandoned the Catholic doctrinal prescriptions. Until then, Catholicism was fundamental to the identity the Québécois and guided their lives, imposing itself as the holder of « code exclusif du sens » (Hervieu-Léger 1993: 155). To make up for the loss of cultural markers (Lemieux, 2008) engendered by the upheaval of the Quiet Revolution, many individuals turned to other forms of spirituality, either in a process of conversion to a new religious system or as part of a spiritual quest. Some Québécois engaged in such a quest discovered Druidism, which presents itself as going back the ancient pagan religion of the Celts, and integrated it as the main or a secondary component of their spirituality. The goal of this thesis is to contribute to the explanation of the presence of Druidism in Quebec. I emphasise the importance of modern context for shaping the search of a sense of self that is undertaken by those involved in Celtic Paganism because that context seems to be a catalyst in the process of discovery of Druidism for these Québécois. I will also examine the justifications on the basis of ethnic identity that are put forward by the members of the group I studied to justify their choice to integrate Druidism to their spiritual path. We will see that for the neo-Druid, this religion answers identity as well as spiritual needs.

The Canadian response following the Haitian earthquake of 2010 was not solely focused on providing humanitarian assistance. Canada also used several immigration measures both at the federal level and the provincial level in Quebec in order to facilitate the immigration of eligible Haitians to Canada and their subsequent reunification with their Canadian family members. This thesis explores these immigration measures and evaluates their effectiveness. In addition, the research examines the role that the large Haitian Diaspora in Canada played in bringing about the adoption of a set of immigration measures specifically for Haitians. The research shows that the Canadian measures implemented were both multi-dimensional – as a variety of immigration mechanisms were used, and multi-level – as the Canadian response included both federal and provincial initiatives in Quebec. While a number of measures were introduced federally, none of these measures could be considered “special” as they were all possible under Canada’s immigration legislation, and they were not unique to the post-earthquake context. In contrast, Quebec’s Humanitarian Sponsorship Program for Haitians was very “special” in that it was the first time such a program was implemented for a large group of people. The research also points to the fact that although using immigration mechanisms to respond to a humanitarian crisis has its benefits, these mechanisms are not designed to provide prompt protection and relief to individuals affected by crisis situations. The research also demonstrates that the use of the available complementary protection measures (humanitarian and compassionate considerations, moratorium and protected person status) did not make up the primary thrust of the Canadian immigration response to the earthquake in Haiti. This fact is indicative of the inadequacy of these measures in providing protection to individuals displaced by environmental factors. Finally, it is argued that although the existence of a large Haitian Diaspora was influential in creating a climate open to the adoption of special measures for Haitians, the Haitian Diaspora did not necessarily influence the specifics of the measures adopted to a significant degree.

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This paper examines the changing nature of provincial constitutions in Canada. Provinces are granted the right to have their own constitutions by Sections 58-90 of the Constitution Act, 1867, and various sections of the Constitution Act, 1982. The substance of provincial constitutions includes various Acts of provincial parliaments, long-standing constitutional conventions, unwritten rules and principles and common law. With respect to the practice of responsible government, the provinces have long relied on the traditionally “flexible” nature of their largely unwritten constitutions. Using the case studies of statutes dealing with the executive and legislative branches of government in the provinces of British Columbia, Quebec, and Newfoundland and Labrador, this paper analyzes recent changes in the statutes (and therefore constitutions) of the provinces. The analysis shows that there have been many changes in provincial constitutions on the subject of responsible government. The constitutions increasingly recognize the role of the Premier and cabinets, to the detriment of the traditional roles of Lieutenant Governors and the legislatures. This is in line with general trends in Canada’s provinces toward increased executive dominance. The practice of codifying changes in provincial constitutions is also more in line with how constitutional change happens in the states of comparable federations such as Australia and the United States.

Mémoire (M.E.S.R.)--Université du Québec à Chicoutimi, 1985. / Document électronique également accessible en format PDF. CaQCU