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This thesis focuses on justice and women's groups perceptions regarding the possibility of a woman-centered justice model. Face-to-face interviews were conducted with eight representatives from Canadian justice and women's groups. The benefits and limitations of three justice models: community corrections, restorative justice, and transformative justice are discussed with relation to sentencing women in conflict with the law. The traditional criminal justice system and present justice models do not adequately address the needs of either women or men; therefore, fundamental changes to the system are needed. Although it is recognized that men would also benefit from a new approach to sentencing, only the possibility of a woman-centered justice model that looks at sentencing women is discussed. The justice and women's groups' respondents argue that non-carceral sentences should be used for all women who do not pose a threat of violence to themselves or the public. Another theme that emerged from these interviews was that a woman-centered justice model might be too narrow an approach to deal with the individualized needs of women. Therefore, a woman-centered justice model's sentencing component should be based on a transformative model which addresses the social, political, and economic realities of women as well as tailor its sentencing program to meet the specific needs of each sentenced woman. There was no consensus among the representatives regarding the nature of a proposed separate system for women. The author proposes that the present system be changed to allow for a woman-centered sentencing model which is based on transformative justice principles.

<p> Stable isotope analysis of thirty-five samples from the Northwestern Coast Mountains indicates a complex fluid history related to terrane accretion, metamorphism, and magmatism. The greenschist to amphibolite facies metasedimentary rocks from the Western Metamorphic Belt have variable &delta;D and &delta;¹⁸O values that appear to be in isotopic equilibrium with metamorphic fluids at low water-rock ratio conditions. Carbon isotope values indicate organic rich protoliths. Stable isotope values from the Coast Shear Zone indicate the involvement of both magmatic and meteoric-hydrothermal fluids during deformation, in contrast to meteoric-free fluid systems related to Au-mineralization along strike to the north (Goldfarb et al., 1988). The Coast Mountain Batholith and Central Gneiss Complex have homogeneous &delta;D and &delta;¹⁸O values that indicate magmatic fluids at low water-rock ratio (Magaritz and Taylor, 1976). Further to the east, large amounts of meteoric-hydrothermal fluids circulated through a network of ductile-to-brittle normal faults (Andronicos et al., 2003; Heah, 1990).</p>

<p> Aboriginal people in Canada are less likely to complete postsecondary education than are non-Aboriginal people. This lack of education leads to increased rates of unemployment and poverty and the need for additional government supports. The purpose of this project study was to identify and examine barriers faced by Canadian Aboriginal adult students as they return to school for postsecondary education. The conceptual framework for this qualitative study was based on the work of Ertmer, which suggests barriers can be placed into broad categories of extrinsic and intrinsic barriers. A case study design was used with a purposeful sample from a local academic institution. Eleven Canadian Aboriginal adult students were interviewed, 6 who successfully completed the college entrance program and 5 who did not complete the program. One counselor from the program was also interviewed to help provide a better understanding of the complexities of the identified barriers. Data analysis included substantive and theoretical coding. Thematic analysis led to 8 overall themes or barriers that affected these students&rsquo; success: level of self-confidence, social environment, racism, spirituality, government policies, mental health and addictions, perceived value of education, and perceived need to demonstrate leadership. Recommendations include the development of a professional learning community made up of students, teachers, and the Aboriginal communities where the students lived. The project emanating from this study is a 3-part workshop intended to identify and mitigate barriers of Canadian Aboriginal adult students. Understanding and mitigating the barriers will promote positive social change by increasing the success rates of this population of students as they attempt to return to postsecondary education.</p>

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July 2007 saw the opening of Canada's largest Hindu temple. The monumental structure, located in a suburban-industrial neighbourhood of Toronto, Ontario, cost nearly forty million dollars to build, every dollar of which was raised by the temple's congregants, and was constructed largely through the efforts of volunteers. Built according to ancient architectural principles prescribed in Hinduism's oldest sacred texts, and made almost entirely of marble stones individually handcrafted in India, it is the fourth temple of its kind in North America, and the fifth in the Western World. Prime Minister Stephen Harper attended the opening, and declared Canada's new "architectural wonder" a symbol of our country's ethnic and religious pluralism. As the Canadian public celebrated the construction of the BAPS Mandir, they simultaneously chronicled the story of another Hindu community in the Greater Toronto Area in a much less reverential tone: the campaign led by the Hindu Federation to secure a waterfront site in one of GTA's parks for Hindu funeral ceremonies. The campaign was roundly criticized in the name of environmental concerns and multiculturalism's failure to promote integration. This thesis explores the complex and often contradictory ways in which Canadian multiculturalism is constructed in official and public discourse with these two sites as a focusing lens. Determining how, in one moment the Hindu community is a source of pride, and in another, a source of pollution and anxiety, I look at the role of emotions and feelings in processes of inclusion and exclusion, and I trace the emergence of a new articulation of the relationship between ethno-cultural minorities, the nation and national citizenship. Further, I explore the way in which these two sites mediate discourses and articulations of multiculturalism by addressing the suburban locales in which they are situated, and the modes of urban citizenship these sites make possible. I develop the concept of "suburban multiculturalism" to account for the new realities and challenges posed by the transformations in Canada's urban, cultural and political environment. / En juillet 2007 le Canada a vu l'ouverture du plus grand temple Hindou. Cette structure monumentale qui se trouve dans un banlieu industriel de Toronto (en Ontario), a coûté presque quarante millions de dollars pour construire. Cette somme assez spectaculaire a été recueilli par les congregants du temple et le batîment a été construit en grand parti par les efforts des bénévoles. Construit suivant des principes architecurales préscrit par les anciens textes sacrées de l'Hindouisme, et bâti presque entièrement de pierres marbrés faites individuellement par la main en Inde, c'est le quatrième temple de ce type en Amérique du Nord et le cinquième dans le monde occidentale. Le Premier Ministre Stephen Harper qui était présent à son ouverture a déclaré le temple la nouvelle "merveille architecturale" du Canada, un symbole du pluralisme culturel et religieux du pays. En même temps que le public canadien célébrait la construction du BAPS Mandir comme un testament du succès du multiculturalisme au Canada, les demandes d'une autre communauté Hindou dans le Greater Toronto Area (GTA) ont reçu un traitement considérablement moins révérentiel: la Fédération Hindou de la GTA cherchait à établir un site au bord du lac dans un des parcs publics de la ville pour ses cérémonies funérailles. Cette demande a été extrêmement critiquée au nom de concernes environmentaux et a suggérée l'échec du multiculturalisme dans la promotion de l'intégration. En mobilisant ces deux examples phares dans les communautés Hindou à Toronto, cet thèse considère les façons complexes et souvent contradictoires dont le multiculturalisme est construit au Canada dans le discours public et officiel. Considérant comment, dans un instant, la communauté Hindou est une source de fièreté, et dans un autre, une source de la pollution et de l'anxiété, j'éxamine la place des émotions et des sentiments dans les processus de l'inclusion et l'exclusion et je trace l'émergence d'une nou velle articulation dans les relations qui se manifestent entre les minorités ethno-culturelles, la nation, et la citoyennété nationale. De plus, ma thèse considère les façons par lesquelles ces deux sites négocient les discours et les articulations du multiculturalisme en étudiant les quartiers des banlieues dans lesquels ces discours se situent, et les modes de la citoyennété urbaine que ces sites rendent possible. Dans cette thèse je dévéloppe le concept du "multiculturalisme des banlieues" pour répondre à des nouveaux réalités et défis posés par les transformations dans l'environnement urbain, culturel et politique au Canada.