In the opening decades of the 21st Century, a movement towards parental choice in public schools has taken flight. One of the choices becoming more readily available to parents of young children is charter schools. Charter schools are expanding across the United States and Central Florida is representative of this growth. Parents are faced with more choices as they make decisions on their children's educational future than ever before making the availability of quality, accurate information about local schools paramount. While scholarly work on charter schools, the effects of media coverage on public opinion, and how parents make choices for their children exists, in many cases the research offers inconclusive results and rarely was there an attempt to connect all three. This paper, written from a parent's perspective, analyzes research, newspaper articles, interviews, and surveys of Central Florida's media outlets, public school representatives, and parents of young children to determine the types of information on charter schools available to parents of young children in Central Florida. The purpose of this thesis will be to investigate the information available to parents when considering a charter school for their young children by comparing the stated opinions of the local media, district school boards, and the charters themselves. It also identifies who is responsible for disseminating this information, and how the parents choose to gather and use this information.

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This study elucidates the history and program structure of an urban out of school time program designed for liberatory education for K-16 students. This study aims to define the Catto Freedom Schools Way and examine the extent to which it is being followed at the Hamer-Still Freedom Charter School. This study contributes to what we know about school design and ethnic studies as a strengths-based approach to educating youth of color. A review of the literature reveals that Freedom Schools have been in existence since African people came to the Western hemisphere and The Freedom Schools Way has meant different things to each entity over that time (Countryman, 2006; Du Bois, 1903; Garvey, 1923; Payne & Strickland, 2008; Williams, 2005; Woodson, 1933). Findings suggest that The Catto Freedom Schools Program (CFSP) Way is a combination of two complimentary elements: learning about Black history and culture (Asante, 1980; Carr, 2009; Diop, 1996; Gay, 2000; King, 2005; Murrell, 2002; Myers, 1997; Nobles, 1976) and chain mentorship (Andrews, 2001; Olson, 2008; Welty, 2000). Learning about Black history and culture consists of reading and writing about Black history and culture and assuming African values and customs. Chain mentorship consists of looking up to older people for direction and guidance as well as stepping up in service to give younger people guidance. Hamer-Still Freedom Charter School (HSFCS), a school designed on the CFSP model, is experiencing the most success in implementing reading and writing about African history and culture and having accessible adult role models on whom the students, also known as Servant Leader Scholars, can rely on for academic and personal support. In order for HSFCS to embody the CFSP Way, it needs to strengthen opportunities for its students to step up and provide service for younger children as well as fully develop a spirit of positive peer pressure throughout its upper school. / Urban Education

To move the field closer to untangling the charter versus public school debate, this study compared leadership practices surrounding discipline and the frequency of student misconduct between public and charter schools that reside in urban neighborhoods and serve predominantly students of color. School leadership's approaches to discipline were investigated by comparing punitive authoritarian practices such as suspensions and transfers to therapeutic and educational strategies such as positive behavior management and teacher training. Student conduct was comprised of problematic peer-directed behaviors (e.g., bullying, sexual harassment, harassment of sexual orientation, and gang activity) and authority-directed misconduct (e.g., verbal abuse of teacher, acts of disrespect towards teacher, and classroom disorder). The sample used in this analysis was garnered from a larger nationally representative pool of public school principals (n = 610) from elementary, middle, high school, and combination schools across the United States who completed The School Survey of Crime and Safety (SSOCS) during the 2009-2010 academic school year. To uncover which leadership variables could account for significant differences in student conduct across school type (public or charter) several multivariate analyses were conducted using factorial analysis, MANCOVAs, and partial correlations. The results revealed that charter schools used more Educational Discipline while public schools used more Authoritarian Discipline and Therapeutic Discipline. In addition, public school principals reported a greater frequency of Peer-directed and Authority-directed student conduct compared to charter school principals. The relationships between certain discipline practices and student conduct types were found to be statistically significantly different between school type. Several points of policy are suggested for leadership and policy makers to consider with regard to urban school reform initiatives surrounding the establishment of a supportive school climate that positively affects student conduct. / Educational Psychology

As schools have become more diverse ethnically and linguistically, the likelihood of cultural mismatches among students, families, and teachers has increased (Frank, 1999). Culturally relevant pedagogy has at its core the understanding that incorporating students‘ culture into the practices of the school and the classroom through culturally relevant curriculum is likely to improve student cooperation, inspire a greater understanding of the educational program, and increase academic outcomes (Brown, 2004). These pedagogies have the potential to be a vital tool toward closing the achievement gap, yet the practices associated with them are in danger of meeting the same fate as multicultural education. A lack of knowledge about the theory, practice, and implementation of culturally relevant pedagogy has led to ineffective attempts to meet the needs of students most at risk (White-Clark, 2005). Using the five themes of Critical Race Theory (Solórzano & Yosso, 2001) as the theoretical framework, the research examined how teachers perceive and implement culturally relevant pedagogy, and how students and their families perceive and evaluate these practices. This research conducted at a inner city, charter elementary school was grounded on Ladson-Billings‘ work on culturally relevant pedagogy and the three concepts of knowledge that she identified that teachers must bring to the classroom and impart to their students: a) Academic achievement, b) Cultural competence, and c) Sociopolitical consciousness (Ladson-Billings, 2001). The educational significance of this study resides in an analysis of its potential to influence teaching practices in many existing classroom settings that have an ethnically diverse population of students. On a micro level, through the use of catalytic validity and ongoing dialogue with the participants, the potential arose for members of the school community to have greater input in the structuring of their children‘s education. As members of the school community engage in future decisions regarding culturally relevant strategies, these research findings offer them an informed and critical perspective to work from.

Students attending charter schools, including those with learning disabilities, are subject to policies set by individual charter management organizations. One practice used within some charter schools is grade-level retention, or having students repeat a grade level. Literature overwhelmingly indicates that retention is associated with negative outcomes, yet the practice continues to be used. One particular charter school that uses a strict retention policy and retains students with learning disabilities was studied to understand how the process unfolds. Using the conceptual frameworks of critical disability theory and critical pedagogy, the study draws inferences regarding how this phenomenon blends with ableism and power imbalances. Six teachers (four general education and two special education teachers) participated in interviews for this qualitative case study. Through triangulation of findings from individual and group interviews, trends were identified. A major finding showed that although retention is conceptualized as beneficial for the school to threat unmotivated students, for students with learning disabilities, retention is still regarded as highly ineffective and harmful. Decision making factors used with students with disabilities include particular individual characteristics, such as abilities and parental support. Discussion into participants’ perception of students with disabilities as inferior, and how retention as punishment asserts the school’s power, follows a review of concepts, effectiveness, and decision-making factors related to retention. Implications for educators to improve inclusive and fair school policies, in addition to rethinking traditional methods of analyzing school practices are discussed. Further research in various educational initiatives and areas of study are summarized.

This multiple-bounded case study explored charter-school music teacher practitioners’(MTPs’) and instructional leaders’ (ILs’) perceptions of professional development (PD) in four charter management organizations (CMOs). The purpose was to provide a rich description of these practitioners’ professional development, with the goal of spurring policy conversations and further research on music teachers and their experiences in the charter domain. Over two months in the fall of 2023, the researcher conducted one-on-one interviews with eight participants, which focused on ways of making change, methods of delivery, beneficial components of the methods of supporting music literacy, and forms of PD assessment from the perspectives of MTPs and ILs. In addition to holding two focus groups (one with each case), the researcher conducted four classroom and debrief observations. The interviews and observations were analyzed using the participants’ words as first-cycle analysis themes; these were then filtered through the study’s conceptual framework of Desimone’s (2009) core elements of effective professional development: content focus, active learning, coherence, sustained duration, and collective participation. The findings illustrate the participants’ experience with the professional development phenomenon through a series of main themes: instruction is classroom management, except PROFESSIONAL DEVELOPMENT IN CHARTER SCHOOLS when it is not, (b) the many moods of instructional coaching and workshops, (c) content expertise via cycles of inquiry, and (d) reflection is essential. Implications include framing future empirical research in this usually guarded sector as a partnership to identify best and emergent practices for practitioners that directly affect students and families. Framing research in this manner may resonate with charter management organizations that adhere to more formative professional development practices. Additionally, cycles of inquiry in which self-reflection can occur may be a way forward for myriad non-content-expert instructional leaders who support the professional development of music teacher practitioners in charter schools or traditional public schools. Further suggestions for future practice include hosting charter-specific sessions at music education conferences, which could be framed as dialogic sessions to foster collegial inquiry concerning practices at both charter and public schools. Because CMOs’ system structures are different, practitioners there experience some aspects of teaching and professional development differently than their traditional public counterparts. Offering sessions specifically tailored to charter practitioners’ needs could help ensure that their needs, as well as those of the ILs that support them, are met. Keywords: Professional Development, Charter Schools, In-Service Music Teacher Practitioners, Instructional Leaders, Instructional Coaching, Mentors, Workshops.

Dans une séquence d'arrêts rendus à partir de 1996, la Cour suprême du Canada établit que les recours pour « atteinte illicite » prévus à l'article 49 de la Charte des droits et libertés de la personne doivent être soumis au régime de responsabilité civile de droit commun. La Cour suprême indique à cette occasion que, pour qu’il y ait atteinte illicite à un droit, la violation de ce droit devra être qualifiée de fautive. Cette qualification pourra être démontrée par « la transgression d’une norme de conduite jugée raisonnable dans les circonstances selon le droit commun » ou, « comme c’est le cas pour certains droits », lorsqu’un comportement transgresse « […] une norme dictée par la Charte elle-même ». Dans le premier cas, la notion de faute absorbe la notion d’illicéité, alors que dans le deuxième cas elle se dissout dans l’illicite (ce qui en fait une faute objective in abstracto). Or, dans ce dernier cas, la Cour suprême du Canada, en 2008, dans l’arrêt Ciment du Saint-Laurent, a indiqué que la faute constitue une obligation de moyens, qui s’évalue selon le critère de la personne prudente et diligente. Il ne peut donc s’agir d’une obligation de résultats. Il serait donc maintenant difficile de concilier cette caractérisation de la faute avec la politique adoptée par la Cour suprême en matière de Charte. Puisque le texte de la Charte contient lui-même les conditions matérielles et formelles dans lesquelles il sera possible de conclure à l’existence d’une atteinte illicite, il serait souhaitable, aux fins d’assurer la cohérence du droit, que la méthode de convergence des recours entre le Code et la Charte soit délaissée afin de reconnaître la pleine autonomie matérielle des recours prévus à la Charte, ce qui, du même coup, aurait pour effet de ne pas dénaturer la notion de faute. De plus, alors que la Cour suprême établissait dans ces arrêts qu’une atteinte illicite ne comporte pas un préjudice en soi, l’auteure soutien que le dommage causé à un droit comporte toujours un préjudice inhérent, que le droit se doit de sanctionner. / In a sequence of judgments rendered since 1996, the Supreme Court of Canada assimilates liability action for "unlawful interference" under Article 49 of the Charter of Human Rights and Freedoms to civil liability action under the general law. The Supreme Court said on this occasion that for there to be unlawful infringement, violation of the right has to be qualified as faulty. This qualification may be demonstrated if a person’s conduct violates "a standard of conduct considered reasonable in the circumstances under the general law" or if the person violates "in the case of certain protected rights, a standard set out in the Charter itself". In the first case, the notion of fault, as understood by the Supreme Court of Canada, absorbs the notion of "unlawful interference", while in the second case it dissolves in "unlawful interference" (which makes an objective fault in abstracto). However, in the second case, the Supreme Court of Canada’s decision in St. Lawrence Cement, rendered in 2008, said that the fault is an obligation of means, which is assessed according to the criteria of prudent and diligent person. Thus, it is not obligation of result. It would be now difficult to reconcile this characterization of the fault with the policy adopted by the Supreme Court's in the matter of the Charter. Since the text of the Charter itself contains the substantive and formal conditions under which it is possible to determine the existence of an "unlawful interference", it would be desirable that the method of convergence of actions between the Code and the Charter should be abandoned in favor of the recognition of the material autonomy of the Charter to ensure consistency of law, which would also mean not to distort the concept of fault. Moreover, while the Supreme Court established unlawful interference has no prejudice in itself, the author attempts to demonstrate that the violation of a right is still an inherent prejudice that the law must recognize.

<p>Проблем аутобиографије и аутобиографског текста у српској књижевности средњег века комплексан је и у науци недовољно истражен. Иако интересовање за аутобиографске текстове старе српске књижевности није ново, досадашња бављења овом темом имала су за циљ само да прикупе и делимично опишу те текстове, без покушаја њиховог систематског сагледавања и тумачења у контексту српске и византијске књижевне традиције, а готово увек без одговарајуће теоријске аргументације.<br />Дефинишући аутобиографију, савремене теорије у први план стављају појмове идентитета, индивидуалности и субјективитета. Ови појмови, међутим, захтевају темељно преиспитивање када је реч о средњем веку, који није познавао индивидуалност у данашњем смислу речи. Штавише, средњи век суочава нас са индивидуумом који се плаши своје оригиналности, који се боји да буде ,,он сам&ldquo;.<br />Отуда је, према средњовековном погледу на свет, писац само ,,инструмент&ldquo;, продужена рука Бога; он је стваралац који ће све добро, тачно и истинито приписати дејству Духа, а своје ауторство признати једино у одступањима и погрешкама. Топос скромности којим средњовековни писци себе одређују као &ldquo;грешне&ldquo;, &ldquo;недовољне&ldquo;, &ldquo;недостојне&ldquo;, &ldquo;последње од свих&ldquo;, којим признају своје незнање и неспособност да пишу о одређеној теми, конституисао се најпре као израз монашке смерности, да би се у ХIV и XV веку ово опште место задржало као обична &ldquo;декорација књижевног карактера&ldquo;.<br />Ипак, иако је за човека средњег века оригиналност била грех таштине, то не значи да средњовековни уметници нису били способни да створе оригинална дела, нити да су књижевна дела настала у епохи средњег века лишена особености и креативног приступа. Упркос томе што средњовековни аутори нису тежили сопственом изразу, већ су следили традицију раније формирану у одговарајућем жанру, ипак можемо говорити о њиховом индивидуалном стилу. Индивидуалност уметника огледала се, углавном, у инвентивности с којом је писац приступао наслеђеним навикама и у оплемењивању традиционалних поступака.<br />Једна од основних претпоставки нашег истраживања била је да у епохи средњег века социјални идентитет готово у потпуности потискује лични идентитет, те да је средњовековни човек био сведен на функцију коју је имао у друштву, односно, да се право на писање аутобиографије у средњем веку заснива на темељу социјално признате важности. Прихватили смо, при том, мишљење већине изучавалаца да је за средњовековље најприкладнији појам ,,културне фигуре&ldquo;, којим су означени тзв. идеални типови људске егзистенције, а који се, између осталог, исказују у језику књижевности и писмености оног времена.<br />Имајући у виду чињеницу да поетиком средњовековне књижевности доминира начело жанра, а не начело ауторства, те да је управо жанр најзначајнији фактор који одређује шта ће писац рећи о себи и о свом животу, трагали смо за аутобиографским фрагментима у повељама, посланицама, записима и натписима, и житијима из XIV века.<br />Будући да је основна карактеристика средњовековне аутобиографске књижевности фрагментарност (подаци које аутор оставља о себи расути су у текстовима различитих жанрова) један од основних циљева нашег истраживања био је да се утврди каква је веза аутобиографског фрагмента с главним текстом. Такође, као својеврстан аутобиографски поступак, а у складу с поетичким начелима средњовековне књижевности, анализирали смо сваку иновативну и оригиналну употребу општих места и библијских цитата, указујући на широке могућности увођења оригиналног садржаја у задате обрасце.<br />У научној литератури посвећеној делима српске средњовековне књижевности појединим текстовима 14. века приписан је атрибут ,,аутобиографског дела&ldquo;, док су неки чак означени као ,,праве аутобиографије&ldquo; (нпр. Улијарска повеља приписана краљу Милутину и Реч Душанова уз Законик). У неким случајевима, међутим, такво атрибуирање је потпуно неоправдано, па смо у раду покушали ревалоризовати уврежена мишљења.<br />Коначно, један од циљева нашег истраживања био је да установимо шта је основна функција аутобиографских фрагмената у делима српске средњовековне књижевности: чување од заборава, оживљавање прошлости, или, пак, пишчево представљање сопственог религиозног и духовног развоја? У сваком случају, на примеру српских списа XIV века показује се да се аутобиографски принцип не мора схватити искључиво као принцип самоисказивања, већ и као одраз духа епохе у објективном сведочанству појединца.</p> / <p>Problem autobiografije i autobiografskog teksta u srpskoj književnosti srednjeg veka kompleksan je i u nauci nedovoljno istražen. Iako interesovanje za autobiografske tekstove stare srpske književnosti nije novo, dosadašnja bavljenja ovom temom imala su za cilj samo da prikupe i delimično opišu te tekstove, bez pokušaja njihovog sistematskog sagledavanja i tumačenja u kontekstu srpske i vizantijske književne tradicije, a gotovo uvek bez odgovarajuće teorijske argumentacije.<br />Definišući autobiografiju, savremene teorije u prvi plan stavljaju pojmove identiteta, individualnosti i subjektiviteta. Ovi pojmovi, međutim, zahtevaju temeljno preispitivanje kada je reč o srednjem veku, koji nije poznavao individualnost u današnjem smislu reči. Štaviše, srednji vek suočava nas sa individuumom koji se plaši svoje originalnosti, koji se boji da bude ,,on sam&ldquo;.<br />Otuda je, prema srednjovekovnom pogledu na svet, pisac samo ,,instrument&ldquo;, produžena ruka Boga; on je stvaralac koji će sve dobro, tačno i istinito pripisati dejstvu Duha, a svoje autorstvo priznati jedino u odstupanjima i pogreškama. Topos skromnosti kojim srednjovekovni pisci sebe određuju kao &ldquo;grešne&ldquo;, &ldquo;nedovoljne&ldquo;, &ldquo;nedostojne&ldquo;, &ldquo;poslednje od svih&ldquo;, kojim priznaju svoje neznanje i nesposobnost da pišu o određenoj temi, konstituisao se najpre kao izraz monaške smernosti, da bi se u HIV i XV veku ovo opšte mesto zadržalo kao obična &ldquo;dekoracija književnog karaktera&ldquo;.<br />Ipak, iako je za čoveka srednjeg veka originalnost bila greh taštine, to ne znači da srednjovekovni umetnici nisu bili sposobni da stvore originalna dela, niti da su književna dela nastala u epohi srednjeg veka lišena osobenosti i kreativnog pristupa. Uprkos tome što srednjovekovni autori nisu težili sopstvenom izrazu, već su sledili tradiciju ranije formiranu u odgovarajućem žanru, ipak možemo govoriti o njihovom individualnom stilu. Individualnost umetnika ogledala se, uglavnom, u inventivnosti s kojom je pisac pristupao nasleđenim navikama i u oplemenjivanju tradicionalnih postupaka.<br />Jedna od osnovnih pretpostavki našeg istraživanja bila je da u epohi srednjeg veka socijalni identitet gotovo u potpunosti potiskuje lični identitet, te da je srednjovekovni čovek bio sveden na funkciju koju je imao u društvu, odnosno, da se pravo na pisanje autobiografije u srednjem veku zasniva na temelju socijalno priznate važnosti. Prihvatili smo, pri tom, mišljenje većine izučavalaca da je za srednjovekovlje najprikladniji pojam ,,kulturne figure&ldquo;, kojim su označeni tzv. idealni tipovi ljudske egzistencije, a koji se, između ostalog, iskazuju u jeziku književnosti i pismenosti onog vremena.<br />Imajući u vidu činjenicu da poetikom srednjovekovne književnosti dominira načelo žanra, a ne načelo autorstva, te da je upravo žanr najznačajniji faktor koji određuje šta će pisac reći o sebi i o svom životu, tragali smo za autobiografskim fragmentima u poveljama, poslanicama, zapisima i natpisima, i žitijima iz XIV veka.<br />Budući da je osnovna karakteristika srednjovekovne autobiografske književnosti fragmentarnost (podaci koje autor ostavlja o sebi rasuti su u tekstovima različitih žanrova) jedan od osnovnih ciljeva našeg istraživanja bio je da se utvrdi kakva je veza autobiografskog fragmenta s glavnim tekstom. Takođe, kao svojevrstan autobiografski postupak, a u skladu s poetičkim načelima srednjovekovne književnosti, analizirali smo svaku inovativnu i originalnu upotrebu opštih mesta i biblijskih citata, ukazujući na široke mogućnosti uvođenja originalnog sadržaja u zadate obrasce.<br />U naučnoj literaturi posvećenoj delima srpske srednjovekovne književnosti pojedinim tekstovima 14. veka pripisan je atribut ,,autobiografskog dela&ldquo;, dok su neki čak označeni kao ,,prave autobiografije&ldquo; (npr. Ulijarska povelja pripisana kralju Milutinu i Reč Dušanova uz Zakonik). U nekim slučajevima, međutim, takvo atribuiranje je potpuno neopravdano, pa smo u radu pokušali revalorizovati uvrežena mišljenja.<br />Konačno, jedan od ciljeva našeg istraživanja bio je da ustanovimo šta je osnovna funkcija autobiografskih fragmenata u delima srpske srednjovekovne književnosti: čuvanje od zaborava, oživljavanje prošlosti, ili, pak, piščevo predstavljanje sopstvenog religioznog i duhovnog razvoja? U svakom slučaju, na primeru srpskih spisa XIV veka pokazuje se da se autobiografski princip ne mora shvatiti isključivo kao princip samoiskazivanja, već i kao odraz duha epohe u objektivnom svedočanstvu pojedinca.</p> / <p>The problem of autobiographies and autobiographical texts in the medieval Serbian literature is complex and has not been researched enough scientifically. Although the interest in autobiographical texts in the old Serbian literature is not new, prior dealings with this topic only aimed at collecting and partly describing those texts, without attempting to systematically consider and interpret them in the context of Serbian and Byzantine literary tradition. What&rsquo;s more, they almost always lack appropriate theoretical argumentation.<br />In their definition of autobiography, contemporary theories emphasize the notions of identity, individuality and subjectivity. However, these notions require a thorough reconsideration in relation to the Middle Ages, when individuality was not recognized in today&#39;s sense of the word. Moreover, the Middle Ages present us with the individual afraid of their originality, afraid of being &ldquo;themselves&rdquo;.<br />Thus, according to the medieval view of the world, the writer is just an &ldquo;instrument&rdquo; &ndash; God&rsquo;s extended arm; he is the creator who will ascribe everything good, correct and true to the act of the Holy Spirit. On the other hand, he will be recognized as the author only in alterations and mistakes. Medieval writers use the topos of modesty to define themselves as &ldquo;sinful&rdquo;, &ldquo;inadequate&rdquo;, &ldquo;unworthy&rdquo;, &ldquo;last of all&rdquo;, and to admit their ignorance and incompetence to write about a specific topic. At first, the topos was constituted as an expression of monastic meekness, but in the 14th and 15th century this commonplace remained as an ordinary &ldquo;decoration of literary nature&rdquo;.</p><p>However, even with individuality being the sin of vanity for the medieval person, it means neither that medieval artists were incapable of creating original works nor that the literary works from the Middle Ages lack any distinctiveness and creative approach. Although medieval authors did not aspire to their own expression but followed earlier established traditions in corresponding genres, their individual style can still be a matter of discussion. The individuality of an artist was reflected mainly in his inventiveness which he used to approach inherited habits and in the refinement of traditional devices.<br />One of the basic assumptions of this research was that the social identity almost completely suppresses the personal identity in the Middle Ages, and that the medieval person was reduced to the function they had in the society, that is, that the right to write an autobiography in the Middle Ages was based on socially recognized importance. In addition, the proposition of most researchers that &ldquo;cultural figures&rdquo; is the most appropriate term for the medieval period is acknowledged in the research. This term signifies ideal types of human existence, which are, among other aspects, expressed in the language of literature and literacy of this era.<br />Bearing in mind the fact that the poetics of medieval literature is dominated by the principle of genre rather than the principle of authorship and that the genre is the crucial factor when determining what the writer is going to say about himself and his life, the research focused on autobiographical fragments in charters, epistles, inscriptions and epitaphs, and hagiographies from the 14th century.</p><p>Since fragmentariness is the central feature of medieval autobiographical literature (the facts which author leaves about himself are scattered in texts belonging to different genres), one of the primary aims of this research is to establish the quality of the connection between autobiographical fragments and the main text. In addition, every innovative and original use of topoi and biblical quotations has been analyzed as a particular autobiographical device in accordance with the poetical principles of medieval literature, highlighting a range of possibilities for the introduction of original contents into the given patterns.<br />In the scholarly researches dedicated to the works of medieval Serbian literature, certain texts from the 14th century have been described as &ldquo;autobiographical works&rdquo; while some have even been designated as &ldquo;real autobiographies&rdquo; (e.g., Ulijarska Charter ascribed to King Milutin and Dusan&rsquo;s Reč uz Zakonik). However, in some cases, such attribution is completely unjustified so this research has tried to revalue prevailing opinions.<br />Finally, one of the aims of this research is to establish the basic function of autobiographical fragments in medieval Serbian literature and see if they were used to preserve memory, resurrect the past or allow the writer to present his own religious and spiritual development? In every case, taking the Serbian writings from 14th century as examples, it is shown that the autobiographical principle does not have to be understood only as the principle of self-expression, but as the reflection of the spirit of an era in an individual&rsquo;s objective testimony.</p>

Dans une séquence d'arrêts rendus à partir de 1996, la Cour suprême du Canada établit que les recours pour « atteinte illicite » prévus à l'article 49 de la Charte des droits et libertés de la personne doivent être soumis au régime de responsabilité civile de droit commun. La Cour suprême indique à cette occasion que, pour qu’il y ait atteinte illicite à un droit, la violation de ce droit devra être qualifiée de fautive. Cette qualification pourra être démontrée par « la transgression d’une norme de conduite jugée raisonnable dans les circonstances selon le droit commun » ou, « comme c’est le cas pour certains droits », lorsqu’un comportement transgresse « […] une norme dictée par la Charte elle-même ». Dans le premier cas, la notion de faute absorbe la notion d’illicéité, alors que dans le deuxième cas elle se dissout dans l’illicite (ce qui en fait une faute objective in abstracto). Or, dans ce dernier cas, la Cour suprême du Canada, en 2008, dans l’arrêt Ciment du Saint-Laurent, a indiqué que la faute constitue une obligation de moyens, qui s’évalue selon le critère de la personne prudente et diligente. Il ne peut donc s’agir d’une obligation de résultats. Il serait donc maintenant difficile de concilier cette caractérisation de la faute avec la politique adoptée par la Cour suprême en matière de Charte. Puisque le texte de la Charte contient lui-même les conditions matérielles et formelles dans lesquelles il sera possible de conclure à l’existence d’une atteinte illicite, il serait souhaitable, aux fins d’assurer la cohérence du droit, que la méthode de convergence des recours entre le Code et la Charte soit délaissée afin de reconnaître la pleine autonomie matérielle des recours prévus à la Charte, ce qui, du même coup, aurait pour effet de ne pas dénaturer la notion de faute. De plus, alors que la Cour suprême établissait dans ces arrêts qu’une atteinte illicite ne comporte pas un préjudice en soi, l’auteure soutien que le dommage causé à un droit comporte toujours un préjudice inhérent, que le droit se doit de sanctionner. / In a sequence of judgments rendered since 1996, the Supreme Court of Canada assimilates liability action for "unlawful interference" under Article 49 of the Charter of Human Rights and Freedoms to civil liability action under the general law. The Supreme Court said on this occasion that for there to be unlawful infringement, violation of the right has to be qualified as faulty. This qualification may be demonstrated if a person’s conduct violates "a standard of conduct considered reasonable in the circumstances under the general law" or if the person violates "in the case of certain protected rights, a standard set out in the Charter itself". In the first case, the notion of fault, as understood by the Supreme Court of Canada, absorbs the notion of "unlawful interference", while in the second case it dissolves in "unlawful interference" (which makes an objective fault in abstracto). However, in the second case, the Supreme Court of Canada’s decision in St. Lawrence Cement, rendered in 2008, said that the fault is an obligation of means, which is assessed according to the criteria of prudent and diligent person. Thus, it is not obligation of result. It would be now difficult to reconcile this characterization of the fault with the policy adopted by the Supreme Court's in the matter of the Charter. Since the text of the Charter itself contains the substantive and formal conditions under which it is possible to determine the existence of an "unlawful interference", it would be desirable that the method of convergence of actions between the Code and the Charter should be abandoned in favor of the recognition of the material autonomy of the Charter to ensure consistency of law, which would also mean not to distort the concept of fault. Moreover, while the Supreme Court established unlawful interference has no prejudice in itself, the author attempts to demonstrate that the violation of a right is still an inherent prejudice that the law must recognize.