Poptropica Hileleri Bölüm

galinette

~ ~ ~ ~ THE Galinette

Galinette ascends to heaven, but ...

Galinette ascends to heaven, but ...

Galinette of my childhood

put my hand on

you were supposed to bring us luck

Despite the hassle of fate

you bring us little happiness.

posted to each other sometimes =

delight!

Today, more than to gobble Galinette

aphids stems from our roses.

As those of our little lives!

Yes! More ladybugs.

They are all in heaven.

Galinette down from heaven, or else ...

for us it's finished

Galinette down from heaven,

I beg you, if ...

Here is hell for many of us.

I beg you, like us!

trespass on land, all these Galinette

that small pleasures, as small parties ...

we would scream at all good faith

Cheers galinette that will protect us :

As before!

~ ~ ~ ~ Odette

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Extract on "souche canadienne-française "Tolerance.ca

La souche canadienne-française
par Victor Armony , professeur, Université du Québec à Montréal

La concentration surnames in Quebec is well known and is a real curiosity for many immigrants. This concentration is more pronounced than elsewhere and the result of long practice endogamy. Quebec offers a face of an incredible consistency, "said sociologist Victor Armony, author of the essay explained Quebec immigrants *. The newcomer learns that the mayor of the principal city of the province (Montreal) called Smith and writer best known in Quebec is also called Tremblay. A coincidence? Yet the phenomenon is recurring, according Armony.

( Full text )

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published in The National Post Editorial Board disagrees with me ...

Copyright CanWest Interactive, Inc. Oct 31, 2008

So it becomes official: The tiny town of Herouxville has won the great argument over "reasonable accommodation" of immigrants to Quebec.
In 2007, Herouxville's municipal council passed an official code of "life standards" designed to advise new Quebecers (though there were none in town yet) of the province's culture norms. We do not, the code said, practise polygamy, separation by caste, sex discrimination or segregation or honour killing. Although it is a secular society, Quebec does observe traditional Christian holidays and has buildings and streets named after great Christian figures. Boys and girls play together in our parks and public facilities, and your doctor or lawyer or MP might be a woman. Get used to it.
Herouxville's code is rambling, deliberately provocative and in parts just plain weird. But what mostly made it controversial -- in this culturally relativistic age -- was the core idea that Quebecers had the right to consciously impose any cultural expectations at all upon immigrants. And that idea has now been taken up by the government of Quebec, which announced Wednesday that it will require newcomers to sign a declaration promising to participate in the "shared values" of the Quebecois people.
The province's neo-Herouxvillian document is simpler and much less objectionable than the original model -- but it surely never would have been adopted in the first place if the little community hadn't thrown down the gauntlet. From now on, immigrants entering Quebec will have to indicate their understanding and agreement that Quebec is a pluralist, liberal-democratic society where French is the official language, the sexes are equal, church and state are separate and secular law takes precedence over religion, though everyone is free to observe his own faith.
If a sign of liberalism's lamentable journey from egalitarian origins to cheap identity politics were needed, one could find none better than the frantic race to object to this motherhood statement of what ought to be liberal fundamentals. The editorial board of the Montreal Gazette, for instance, complains that the declaration is unenforceable, and yet at the same time is "somehow repellent" in its explicitness and clarity and yet again is too "slippery" in its meaning to be of any good.
Elsewhere, we read of the declaration being denounced as a pre-election "political stunt"; this, of course, is what you call a very popular measure when you don't personally like it. Would it be much of a "stunt" if it weren't near-certain to win votes?
Other measures were announced along with the declaration: The province plans to expand French-language education for prospective immigrants, and language-training funding is also to be made available to Quebec employers who hire newcomers. Nobody described these expensive measures as "political stunts," and some critics ignored them completely; only the culturally assertive, low-cost idea of advising immigrants how to integrate was singled out.
Perhaps most extraordinary was the quote from sociologist Victor Armony, in our own pages, to the effect that successful immigrants "don't need Quebec society to patronize them." But as we see it, the far more patronizing slight comes from doctrinaire multiculturalism, which refuses to recognize the reality that immigrants are real people with real values -- not human props in a feel-good ethnic fun fair -- and that oftentimes those values are in conflict with Canada's, especially as regards women, gays and the place of religion in our society. Quebec's government, like Herouxville, at least pays immigrants the respect of recognizing the hard edges on their worldviews, even as it asks them to bend them as the price of integrating into their new homeland.
That's a fair price -- one that millions of Canadian immigrants have paid since the birth of this country. We see nothing wrong with the Quebec government making this trade-off explicit. Indeed, we urge other governments to follow its example.

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Conference on Peru at UQAM: decentralization, civil society development and

L‘ Observatoire des Amériques de l'UQAM est heureux de vous inviter
à une conférence

avec Pierina Alicia Yupanqui Huerto ,

avocate spécialisée
en droit constitutionnel and environmental law in Peru and a member of
CEDIM

Peru towards decentralization: polluting economic development versus sustainable development locally.
What role for civil society?

President: Victor Armony, director

O bservatory Americas

Jeudi 6 November 2008 12 30 pm Local
A-1715 Pavillon Hubert-Aquin

400, rue Sainte-Catherine East
Berri-UQAM
Information: Sophie Le Blanc

514 987-3000 ext 0382 oda@uqam.ca

Free
This conference will be delivered in English

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Note in the National Post on the new government plan on Note

Quebec demands immigrants sign-off on 'shared values'

Graeme Hamilton, National Post

Published: Wednesday, October 29, 2008

MONTREAL -- Future immigrants to Quebec will be required to sign a declaration promising to learn French and respect Quebec's "shared values," the government announced on Wednesday.
In a document with echoes of the controversial code adopted last year by the rural town of Hérouxville, immigrants will be informed that Quebec is a democracy where men and women are equal and violence is prohibited.
"Quebecers have said yes to immigration, but they said yes to immigration on the condition that these immigrants integrate into our society," Immigration Minister Yolande James said as she announced the policy, which takes effect in January. She added that immigrating to Quebec "is a privilege not a right."
With Liberal Premier Jean Charest expected to call an election next week, critics denounced the initiative as an attempt to undermine the opposition Action Démocratique du Québec and Parti Québécois, which have both made defence of "the Quebec identity" a battle cry.
"There is a political calculation here that the Liberals want to make sure they have arguments to get PQ and ADQ support," said Daniel Weinstock, a professor of philosophy at Université de Montréal. It is aimed at voters in the Quebec hinterland who approved of Hérouxville's initiative, which among other things informed newcomers to the town northeast of Montreal that it is prohibited in Canada to stone women or throw acid on them.
While the content of the Quebec government declaration is banal enough to be rendered meaningless, Mr. Weinstock said, it sends a negative message to newcomers.
"It's as if the Jews, the Muslims, the whatever who come here are all indisposed to the equality of men and women, and we have to tell them what's what," he said. "It's cheap symbolism, and I can't express how depressed it makes me."
The shared values spelled out in the declaration are: Quebec is a free and democratic society; church and state are separate; Quebec is a pluralist society based on the rule of law; men and women have equal rights; and rights and freedoms are exercised while respecting those of others and the general well-being.
It also stresses that French is the official language of Quebec, as laid out in Bill 101. Signatories will declare their intention to learn French if they do not already speak it.
The Immigration Department plans to bombard potential and new immigrants with messages stressing Quebec values. There will be a section on values added to the immigration forms filled out overseas and an explanatory pamphlet will be distributed. Immigrants will also receive a DVD on shared values and be directed toward a new Web site whose name translates as "shared values of Quebec." Information sessions on shared values will be offered to immigrants after they arrive.
"Once our new Quebecer has got off the plane at the airport, she will follow a course on how to live in Quebec, how things work here, what the socio-economic realities are," Ms. James explained.
Victor Armony, professor of sociology at Université du Québec à Montréal, said he is disgusted by the government's approach. Many immigrants to Quebec are successful businesspeople or professionals in their native countries. "They don't need Quebec society to patronize them," he said.
He immigrated from Argentina in 1989. "When I came here, I valued democracy perhaps more than many Canadians, because I grew up in a dictatorship," he said.
Mr. Charest first raised the notion of forcing immigrants to sign a declaration last May when the Bouchard-Taylor commission released its report on reasonable accommodation. The issue of integrating cultural and religious minorities had been an emotional topic in Quebec since late 2006, and it gave the ADQ a boost in the March 2007 election. After a year of research and public hearings, the commissioners did not recommend such a declaration for immigrants.

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posthumous immigration about my father in the newspaper Clarín (October 29, 2008) in memory

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Blog Paul Armony (1932-2008)

http://paul-armony.blogspot.com/

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The Friends of St Peter in the Camargue

Scrapbook of our 2008 annual output ...

This year, our association is a party to explore the Camargue

and Holy Mary of the Sea

Here we are happily around a large table

to share a sumptuous meal

Souvenir photo of Friends of St. Peter in front of the bus

walk to the beautiful bird park of the Camargue ...

If you wish to extend the virtual tour

and view all pictures of Cyril

full photo album is online here =

http://picasaweb.google.fr/norbertdu34/LesAmisDeStPierreEnCamargue #

... Thanks in advance to all visitors!

Feel free to post a comment

to leave a trace of your passage!

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"Le récit of identitaire fragilité des Québécois" - Victor Armony Réponse à Gilles Bourque

I would react to the two texts by Gilles Bourque, published in Le Devoir on 30 and 31 July. Although very relevant and challenging, they are based on what I consider a reductionist reading of the conclusions of the report of the Bouchard-Taylor. My intention is not to defend the position of the commissioners - with which I agree on the merits - but to indicate some blind spots in the criticism that Bourque book. His thesis is that the representation of community ties put forward by Gérard Bouchard and Charles Taylor to be "ethnic" and "narrowly psychological." However, although one can share his reservations vis-à-vis the "psychologism" found in some passages of the report, as well as about a number of experts, it seems that Bourque remains trapped in a schematic theory that prevents the introduction to his reading of Quebec society, the item that the word "ethnic" - stripped of its pejorative connotations - aims to define. By remembering correctly that the dimension National - itself linked to an inescapable historical depth - should not be removed from the analysis, Bourque guilty, in my view, the error of opposing radical politics to the particularities and social experiences.

First, Bourque sees the reasoning of the Commissioners a chain of logic that would lead the "racialization" (cultural level) to the "psychologizing" (pre-political level) collective behavior. For him, focusing on the cultural sphere implies moving away from the political sphere, ultimately, come to the depoliticization that is clean the psychic life. It builds without explaining, on a three-step route that goes from the universal (the policy), in particular (culture) and the singular (the experience). Its regulatory framework is transparent: any significant difference vis-à-vis the universal horizon of the political leanings is a concession to "particularistic" first and "subjectivist" which then "fragment" the social totality. In this context, the concept of "ethnic nation" is totally inadmissible. According to Bourque, the "ethnic nation" is "a national community formed by the relationship (not hierarchical) between groups ethnic. " Not only do I disagree with this definition because the majority-minority hierarchy is critical, but I think only a caricature of reading Bouchard-Taylor can be assumed that commissioners and describe the real or desired Quebec . Let us be clear. I think that the Quebec nation, because it does not have a monopoly of the universal in its territory - what most independent nations have done through a huge physical and symbolic - n'ad ' choice but to apply its particularism - call it cultural or ethnic identity - As it is: a project to claim civic and inclusive, built on the universal values of Western modernity, but inexorably linked to a group that coexists with other (indigenous peoples, the Anglophone community, but also increasingly, religious communities and recent immigrant). That is why Quebec society, especially if it remains within the Canadian federation, will always consist of a majority in constant search for legitimacy among minorities. This is not good or bad, although I tend to think democratic pluralism that will win. But this is in any case, a reality in which relations "ethnic" or "intercultural" occupy a central place in public debate on major orientations. Affirm that this type of dynamic policy is not fully due to the absence of a principle that would neutralize the total national ethnocultural particularities seems to me to an idealistic vision, rigid and already exceeded what the policy twenty-first century.

Secondly, Bourque lingers, as did several others, on the eye "psychologizing" the commissioners would have covered the majority of Franco-Quebec. According to him, Bouchard and Taylor would consider that Quebecers of French-Canadian origin suffer in terms of ironic Bourque, an "ethno-psycho-pathology of identity" that must be addressed. Apparently they completely miss the target because, according to Bourque, the "anguish" or "frustration" expressed by the French-speaking Quebecers about the crisis of "reasonable accommodation" belong to the private realm and individuality, making them unnecessary for the analysis sociological. Note, before continuing, that the malaise of the majority who perceive themselves "besieged," "weak" or even "abused" by minorities who would "become too powerful," "untouchables", "protected and favored by the courts," etc.. is not unique to Quebec. This reversal of the imaginary relationship of domination between majorities and minorities is at the heart of the populist discourse that prevails in most Western societies, which are grappling with the tensions that arise naturally from a growing socio-cultural heterogeneity. In For Quebec, it is obvious that this type of speech is one of the most fertile ground: a national community whose representation of self is so strongly marked by the figure of the victim. But to speak of a "self image", a "feeling" or the "figure of the victim" seems to agree with Bourque. Are we not falling into this "psychologism" that he denounces so vigorously? It is obvious that words are loaded - even if they are used as metaphors - and the risk of slipping toward subjectivism is real. However, we exclude completely up to another risk, which is in my view more serious: to make living a non-social, as if the fears, anxieties and discomforts of identity (as well as illusions, hopes and plans group) were not inextricably linked to how we are doing society. Since we know how Bourque attributes importance to the role of political discourse in modern institutionalization process, I remain perplexed by his refusal to see in the discourse of "ordinary people" a place of construction of reality social. Thus, the fact that much of the public French-Quebec interpreter the problem of immigrant integration and relations with religious and linguistic minorities through the prism of his "fragile" - which turns any public affirmation of the identity of the Other as a threat to the integrity of identity - is a sociologically significant explanatory factor. The fact that this representation of self as an entity "weak" leads many francophone Quebecers not to assume their responsibilities as the dominant group within Quebec society - which would mean actively devote themselves to the protection of minorities is by definition most vulnerable to discrimination - is also a significant explanatory factor sociologically. In short, the experiences of people organized to how to structure social weft. These "emotional" group that can be observed are not mere aggregates of subjectivities constructed by the polls, or manipulated by leaders more or less randomly relayed by the media, nor of "essences" immutable but social configurations of meaning in a given context, direct citizen action, their leaders and institutions. In Quebec, one of the main " narratives "that shape the state action is the fragility of identity Franco-Quebecois. It is for intellectuals to justify it, to question and, if necessary, to deconstruct it.

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Debate on the Bouchard-Taylor Report on Argentina

The Chair MCD is pleased to invite you to the workshop discussion

THE RETURN OF THE ETHNIC NATION?

Workshop discussion items related to Gilles Bourque
published in Le Devoir on 30 and 31 July 2008

's response Victor Armony

texts available online in the Events section
http:// www.chaire-mcd.ca/

Thursday, October 2, 2008
Local W-5215
From 16h to 18h


Free Information: Christine Couvrat ext 4897 or couvrat.christine @ uqam.ca

workshops and debates of the Chaire MCD

Workshops Chair MCD have as objective the discussion of a text recently published or in progress (working paper) in the presence of the author and presented by a critical reader. To participate in the workshop, participants must have read the text under discussion is available on the website of the Chair.

Feel free to contact us if further information be required.


Chaire MCD - ATO
Center University of Quebec at Montreal Pavillon Thérèse-Casgrain

Bureau W-5010
455, boul. René-Lévesque Est Montreal QC H2L 4Y2

Phone: 514.987.3000 ext 3366
Fax: 514.987.7870
WEB: http://www.chaire-mcd.ca/

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Conference (October 2)

heterodox economic policy of Cristina Kirchner in Argentina

Increased export taxes, devaluation of the peso and foreign debt

Conference Victor Armony,
Professor of Sociology at UQAM and Director of the Observatory of the Americas (ODA)

Thursday, October 2, 2008 from 12:30 14h30Local A-1715, Pavillon Hubert -Aquinas,
400, rue Sainte-Catherine East, metro Berri-UQAM

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recent comment " Le Québec aux explained immigrants "in the journal Nuit Blanche

ENLACE: http://www.nuitblanche.com/Affiche.aspx?page=4&id=13436

Night White, Number 111, July 2008

Victor Armony QUEBEC EXPLAINED TO IMMIGRANTS VLB, Montreal, 2007, 208 p. ; $ 22.95

The author pursues and achieves two objectives: to support the immigrant in his decoding of a complex society in Quebec and Quebecers have the image that their company plans outside. The tone is respectful, mindful of the facts, live without overflowing, the elegant language to shame the average Quebecer. The baggage accumulated in a few years by the sociologist is also significant that to good use. Victor Armony branchisme emphasizes the non-Quebecois, the inability of people to admit that its ridiculous, the shortcomings of his language, his simplistic perception of reasonable accommodation, but he also recognizes that people quickly fills its late chapters of the training, courage, ventilation. If the author has extracted from the books they could provide, there is something missing in his understanding of Quebec. Thus, Armony talk about Franco-Quebecers. Thus, he is surprised at the reaction of Quebecers face of English, while everything in the history of Quebec, says a reserve also fades when spreads safety. If he knew the role played by the Irish clergy in New England, the assimilation of Franco-Americans did not inspire him his cruel question: "Why these people Have they abandoned their identity so radically? "It still surprises when he asks why so many are so disappointed with their new homeland," yet supposed to be the 'best country in the world' (as it was ranked first in the United Nations Human Development for seven consecutive years from 1994 to 2000). Yet available at short notice one or two explanations: the criteria used by the United Nations does not concern the daily lives and only Jean Chretien has attached importance to this ruling hollow. The last chapter, devoted to the "third solitude" that is Judaism Quebec soil, is puzzling. The size of the Jewish community justify this attention she refused to Quebecers of Italian origin? Reluctance facing the Jewish community do not they arise as Israeli excesses that prejudices Quebec? The Michaud Affair Has the meaning ascribed to it Armony? As for relations between the Jewish community and Quebec, remember that the Jewish theater presented its shows in the hall of the National Monument and the Montreal press has long included a Yiddish-language daily. What this perspective about Lionel Groulx or the play of schoolboy Pierre Trudeau. Why enter a plea on epidermal book also refined and rigorous?

Comment by Laurent Laplante

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Wonderful chapels in France ... The divine punishment

It is with great pride that our little chapel

enriched the list of "Wonderful chapels in France"

list proposed by the site http://www.linternaute.com/

which identifies a non-exhaustive, with contributions Internet users,

the chapels of the French territory.

A big THANK .................................

Here is the link to explore the outer section with our chapel

http://www.linternaute.com/sortir/temoignage/temoignage/176204/la-chapelle-st-pierre-et- st-paul /

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Ex-Speaker Conference Bolivia Presidential Course at UQAM



Conference - debate

AFTER REFERENDUM IN BOLIVIA

ALEX CONTRERAS
journalist and former spokesman for President Evo Morales

Moderator: Victor Armony (UQAM)

Simultaneous translation English-French

May 15th, 18H30, UQAM
DS-R520 ROOM, HALL J. A. DE SEVE, 320 STE. CATHERINE IS

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CANADA-MERCOSUR in Montevideo

International Study Institute UQAMERCOSUD



PROJECT DESCRIPTION In 2008, the University of Quebec at Montreal will conduct two graduate seminars in Uruguay, for Canadian students and the Americas, with emphasis on the MERCOSUR. The main themes this year are:

1) New political contexts in MERCOSUR
2) Communication and health. Socio-political and institutional challenges.
From 29 June to 23 August, four teachers from the UQAM present and discuss various issues relating to those topics, from the perspective of comparative studies between Canada and Uruguay. The courses will be taught in English, in the form of 3 modules of 15 hours each, Monday through Friday from 9 am to 12 pm. (See course schedule below). The modules can be taken independently. Intermodule periods will be devoted to field research and lectures at local and international institutions.

WHO CAN APPLY?
The program is open to students of the master or last year of high school, both I'UQAM as other universities in the Americas, or candidates with expertise training. Given the geographic proximity, MERCOSUR students are invited too especially the seminars to promote diversity of views, the comparative perspective and cultural and academic exchange. Although the views of communication and sociology will be addressed as a priority, students from other disciplines are also welcome. CREDITS AND EVALUATION


mastery students will receive 9 credits for their participation in the project. The seminars can be taken independently by modules. Receive a diploma from UQAM and universities Uruguayan counterparts to complete the requirements for assessment (participation in seminars, working and writing according to criteria to be shown on each course.)

Project Management, UQAM: Prof. Carmen Rico
, PhD: rico.carmen uqam.ca @ 1-514-987-3000 # 4543
Mathieu Etienne Gagnon (research assistant): gagnon.mathieu- etienne@courrier.uqam.ca


COURSE ON THE INTERNATIONAL INSTITUTE UQAMERCOSUD:

"NEW POLITICAL CONTEXT IN MERCOSUR: discourse and ideology"

Professors: Victor Armony, with the collaboration of Carmen Rico, UQAM

Montevideo Monday, June 30 through Friday July 4, 2008, 9am to 12pm

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How do we position the Latin québécois face data just released by the Office of French Language in Quebec?

Les Québécois et la norme. L'évaluation par les Québécois of leurs usages linguistiques (Jacques Maurais, mars 2008)

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After the story told by St. Norbert Adorni

(in Newsletter No. 5 of 2007)

I'll tell you the story equally true,

told by my grandfather, crosses broken.

So in the year 1909, farm workers Abeilhan,

demanding a raise and not getting it,

went on strike.

At that time, almost all the village men were

laborers.
In addition, there were "bosses" who went to Mass

and other "anti clerical" who were against the priests.

whole village was in turmoil after the refusal of employers

increase the working day.

Some men then decided to destroy all the crosses

that protected the vines;

they did the night of Saturday to Sunday.

The next morning, it was desolation for all crosses were lying on the ground.

was the day of communion.

the middle of the festive meal, a terrible storm of rain and hail

ravaged the vineyard.

But now, to Abeilhan, it rarely hail,

even less on almost all the vineyards

and never with the force.

Conclusion:

divine punishment for each other.

That year, the harvest was almost entirely lost.

Some do not even behave out to return the grapes.

"We've only done the bar"

said my grandfather and concluded:

"We have increased the workers back some cross

and prayed that such punishments are not repeated. "

Simone Boyer, President of our Association.

Trivia:

After the disaster, almost all able-bodied men were "Expatriates" in the Aude to make such harvests, which are later than ours, with all the vagaries of the weather that followed. The women went every day to the post office to see if there was not a mandate (to boil the pot) ...

And often they received a telegram saying "Rain, soft and continuous."

Norbert Interview by his step-father Fernand Cros.

Letter Of Encouragment Conformation

Heritage Abeilhan

Lest We Forget

As we walked in the countryside around our village, we pass without seeing ...
These are the crosses, discreet, part of the landscape.
There are two kinds:

1. Cross the crossroads
... hence the term "crossroads"

2. The crosses at the corners near the villages of vines
formerly known as "Cross rogations"
The Rogation processions of supplication were instituted in the fifth century, and
taking place on the day of St. Mark (April 25) and
3 days before ascent.
They were intended to attract the blessing Divine on crops and animals. (Larousse)

The derogations have replaced "ambarvales" Roman, who were rural processions in honor of Ceres.

So there were several crosses (3 or 4) Abeilhan which served as stations for derogations. There were perhaps recently restored the cross at the corner of the former vineyard of Mr & Mrs Laura, and the face at Domaine Jean-Claude Lotantique Crebassa.

The one is sure of his position, because we have a document mentioning it is the "cross Gentleman" that is ente Abeilhan Coulobres and, at the tip of a vine Michel Cros.

Here

abstract document addressing the "cross gentleman"

May 09, 1866, eve of the ascent, Jean-Jacques Pailhès when the village priest (he ranked and copied the annals Abeilhan ) after obtaining the permission of Bishop Lecourtier Bishop of Montpellier, was solemnly blessed cross that Mr. Savy Ferdinand had built on his rural property in lieu of another very ancient cross, called the gentleman, recently overturned and broken by the shock of a cart. Here is what the Abbot said Pailhés:

"As this cross from time immemorial, has been and still is the point of the third stational Rogation procession, we took that day when the whole population was gathered to perform the above blessing "

Signed Pailhés Cure

Initially, all crosses were entirely of stone as you can see in the surrounding communities, as Coulobres example.

Now at Abeilhan if the drums are still made of stone, iron crosses are more or less worked (we're talking about those continue ... because unfortunately a lot is completely gone)

Here below, reported by the President of our association, a dramatic event that took place in our village, circa 1908-1910.

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Another view of what is happening in Argentina

note my brother in the newspaper Ariel The Nation (Argentina) on recent developments in Argentina: http://www.lanacion.com.ar/opinion/nota.asp?nota_id=1001407&origen=4ta&toi=&pid =

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new report from Statistics Canada: The Arabs and Latin Americans are visible minorities are the fastest growing in Quebec

"... the Arabs and Latin Americans are visible minorities who recorded the fastest growth in Quebec. The Census of 2006 counted 109.000 Arabs, an increase of 48.6% over 2001, and 89.500 American, an increase of 50.4%. Arabs make up 16.7% of the visible minority population of Quebec, the second most important, and Latin Americans, representing 13.7% of the population of visible minorities, ranked third in that matter. "

" Latin Americans in Quebec ... mostly born abroad, mostly come from South America and Central America. About a third (32.5%) of foreign-born Latin Americans have immigrated to Canada between 2001 and 2006. Colombia, El Salvador, Peru and Mexico are the main source countries of Latin Americans. "

(My translation)


To view the full report, do click here.


My comment: beyond what is interesting about these data, the obvious question for many Latin American immigrants is "we are a visible minority?". In many individual cases, this can considered as well. But in general we can speak of the Colombians, Peruvians or Mexicans as a visible minority population?

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Note to Profile Journal (Argentina) on Cristina Kirchner and rural protests

A SPEECH THAT DIVIDE VICTOR

ARMONY

All political discourse defines an adversary. Not only is appointed, but are also, albeit implicitly, the nature of antagonism. Presidential posts 25 and 27 March have been very illustrative in this regard. The first drew the now famous opposition between the "pickets of abundance" and "pickets of misery and tragedy of the Argentine people." Through a chain associations, the president suggested the link between a minority (which means "return home a few inches), inside (the most profitable sector), pillage (" the cows for them and for others Penitas) , arrogant ("that threaten, not to government but to society with the shortage of food") and recalcitrant against social change ("who insist with the same practices as usual") with the use of violence and the past dictatorial. Cristina Kirchner opened his speech by referring to the match - described by her as "coincidence" but at the same assigning a value "signal" - between the dates of 76 and hit rural protest. If such a parallel might seem eminently excessive and unjust, would be expected at the end of his speech to understand the full extent of presidential reading of the situation. What initially took the form of an understandable call for tolerance and moderation was rapidly, in the words of the head of state, the explicit recognition of a reality that politicians rarely admit publicly: "provided the dispute between the fighting and with generating sectors, ultimately, violence. " That is - without adding too much to what Cristina Kirchner said clearly and directly - that social change necessarily implies a certain level of violence, because "you have to play interests are often very powerful." It would be very difficult to find in the Argentine presidential speech from the democratic transition a similar statement. Moreover, by implying that there are different types of political violence, with varying degrees of legitimacy ("when you have ... a certain economic slack, violence is much more understandable and more untenable"), the president admitted to a field rhetoric that has no parallel since the last government of Juan Domingo Peron. Clearly

that in this context, the message of March 27 in North Park tried to lower the decibels with "a call for dialogue" and "an outstretched hand, as the tone was less combative and more openness. 7 times the president used the word "dialogue" and 6 times the word "dialogue." Moreover, she felt compelled to emphasize its Peronist identity (on which there was too much emphasis above) and argued that "the Peronist never raised the class struggle, Peronism never raised the war between rich and poor." However, the cornerstones of his vision still present: the words "popular" "Distribution" and "interests" are repeated (each between 9 and 11 times) over a speech that draws the antagonism between the cartoon of "Mrs. neighboring parcels where I live" - in unfortunate resonance with D'Elia's comments about "white Barrio Norte" - and sectors to take "action against the people." A computer study allowed us to verify that the term "the people" that Cristina Kirchner used twice in his message of March 27 was never delivered by her husband (in their official statements between 2003 and 2007). It is possible that the political approach is the same as the ex-president, but his rhetoric is considerably more radical.

While as a candidate, Cristina Kirchner had shown a clear affinity with the vocabulary of her husband, already being observed significant changes in the speech since taking office just over a hundred days. Words such as home, work, dignity and self-characteristics of a rhetoric that combined motifs typically Kirchner Peronist with subjective effects of closeness to the "common people" - that was mobilized in 2001 and 2002 - have given way to a lot of terminology more focused on what the head of state called "the model" and the structural issue of "income distribution." Statistical analysis confirmed a number of other very interesting contrasts between the two presidents K on style: for example, Cristina Kirchner used the pronoun "I" more often than Néstor Kirchner and almost never invoke the name of God, as he used to do with her husband regularly. Of course, these data do not indicate more or less self-centeredness or religiosity in one or another of the leaders, but a way to position themselves before the public. In the case of the current president, is a clear desire to assert itself as an independent leader, with free will and decision making: do not ask divine or secular authorities. But this attitude of firmness and independence has a cost because, as you well know women in politics, the risk is shown as a calculator, arrogant and even aggressive. In his reaction to the rural protest, Cristina Kirchner led to the end that position. Some consider that what he said reveals his true thinking. Others judge that his extraordinary strength is mere rhetorical strategy. But in any case the president has helped fuel a conflict discourse that does no good to society in Argentina.

Petite North Face Coats

my lecture notes at the symposium on Interculturalism in Quebec

L'interculturel: théorie et pratique

17 mars, 2008

Interculturalism 101: Theory and practice intercultural

Victor Armony


The terms for societal models of integration are much more than just labels to describe the type of government policies in place against immigrants and minorities.
Expressions like "melting pot", "melting pot of races" or "multiculturalism" condense a way of conceiving the unity and difference in society. Beyond the concrete and specific aspects of each model of integration, cultural societies heterogeneous seek to represent, to justify and distinguish their approach.
Therefore, even if it is unclear how the model 'intercultural' Quebec is, in practice, different model of "multicultural" from the rest of Canada, we must take as a starting point for collective debate about the management of cultural diversity in Quebec society.
That does not prevent them from criticizing the accuracy of the term itself, although it is difficult to propose one to replace him. We can say, for example, that the word "interculturalism" leaves heard by the particle "inter" not only an interaction (which would make the difference vis-à-vis the 'multi', which may suggest the pure juxtaposition without common denominator), but also reports on a footing of equality. So when we say "interfaith dialogue", we do not assume that religion occupies a central place and that others should be deployed in a peripheral position.
However, Quebec's minority cultures must "converge" in a common public culture. Certainly, interculturalism "official" calls for "an understanding mutual cultural differences "and" inter-exchange, but the idea of a "focus for collective identity" remains a key element. Not only the French language is the "point of convergence," but one assumes the duty to participate in a "common public culture." In recent debates about Quebec's identity, this culture has been increasingly associated with a series of so-called "core values".
short, a first observation: Québec interculturalism is not one. But it does not matter! The "melting pot" U.S. is not one, either. As I say, these expressions are referred symbolic beyond the mere description of facts. These metaphors such neologisms reveal the desire to fill a gap, creating a new reality, promote a social project.
To analyze a sociological perspective, one must question their function, what they emphasize and also on what they hide. I am not speaking here of hypocrisy or bad faith on the part of those who govern us. I am referring to the fact that any society itself is in the best light possible. (I do not know of any democratic country in the world that presents itself as the champion of the closure, selfishness or recklessness ...)
But we know that Quebec is in a particularly delicate situation. On the one hand it must assert the cultural heritage of its majority French-Canadian origin, while combating the suspicion (usually unjustified in my opinion) of xenophobia and ethnic hatred awakened from many non-Quebec's nationalist project . On the other hand, while declaring ever open its civic and cultural diversity, Quebec must mobilize substantial resources to restrict the choice of immigrants and minorities in terms of identity, including the linguistic.
I do not wear this value judgments in this regard: I note simply that it is sociologically reasonable to see a community seeks to maximize its chances of survival and that this collective maximization happening in Quebec by to compel the strongest possible immigrants and minorities to adopt the French, to identify with the majority culture French-Canadian origin and contribute to the demographic viability of Quebec.
In the context of this particular power, the notion of interculturalism fulfills an ideological function: it evokes the idea of a relationship of solidarity, a constant exchange and mutual recognition between the various groups, rather between individuals, then it tends not to attract attention to the existence of a clear hierarchy between the sociopolitical culture of the majority of French-Canadian origin, closely associated with common public institutions, and other cultures. Because of its relative fragility (as a minority in North America), the dominant culture in Quebec can not rely on "natural course" of the process of acculturation, as occurs in other companies. It must be more openly interventionist.
But the notion of interculturalism also seeks to emphasize the fact that Quebec society is inclusive, but not assimilation, diverse but not fragmented. How not to agree with this proposal? How not to welcome the fact that Quebec society - Public opinion and elites - want to project this image of openness and civility? It is important not to overlook the importance of this type of rhetoric. English Canadians have made multiculturalism the core of their national identity and are proud when their leaders act in accordance with this ideal. This provision has effects quite concrete government action.
If Quebecers begin to define themselves more and more like a corporation "intercultural", they will tend to react positively to the speech that value cultural diversity. As the recent debate over "reasonable accommodation "Showed, we still have before us a long way to go before that Quebecers are really comfortable with those who are different among them.
It would be desirable that the idea of interculturalism, even with its limitations, will become an integral component of any definition of Quebec society.

View Conference Program

Rubber Like Sticky Cervical Mucus

Symposium open to the public Interculturalism Activity

Symposium

Interculturalism: Theory and Practice by

Presents Studies Association Canadian
the Council of intercultural relations
Quebec and the Canadian Jewish Congress, Quebec Region


March 17, 2008

Hilton Montreal Bonaventure
(The Canopy Room), Place Bonaventure
900, the Gauchetière West, Suite 10750,
Montreal, Quebec

REGISTRATION (FREE): http://www.acs-aec.ca/index.php?option=com_acsreg®id=16&xlang=English


Program


9:00 to 9:15 Welcome

· Dr. Victor Goldbloom, OC President, Canadian Jewish Congress, Quebec Region

9:15 to 10:30 (1) Interculturalism 101: Theory and practice intercultural

· Donald Cuccioletta, University of Quebec Outaouais
· Marie McAndrew, Université de Montréal
· Marc Arnal, Faculté St Jean, University of Alberta
· Annick Germain, National Institute of Scientific Research-Urbanisation, Culture and Society, Director of the Quebec Metropolis Centre - Immigration and Metropolis
· Victor Armony, University of Quebec at Montreal

10:30-10:45 Break

10: 45-12 : 00 (2) Interculturalism and schools

· Rachida Azdouz, Vice Dean, Faculty of Education
Permanente, University of Montreal
· Lloyd McKell, Toronto District School Board (invited)
· Maurice Shalom, Week of shares against racism
· Bergman Fleury, Intercultural Relations Advisor educationand

12: 00 - 14:00 Break for Lunch

14: 15 to 14: 45 (3) Interculturalism - Multicultural? - Presentation of data from a new national survey by the Association for Canadian Studies done by Leger Marketing

· Jack Jedwab, Executive Director, Association for Canadian Studies

14: 45 - 16: 15 (4) Policies Intercultural

· Jennifer Bitz, Canadian Heritage
· Marie-Josee Bonin, Montreal
· Cassandra Fernandes , Diversity Management and Community Engagement Consultant, City of Toronto
· Claire Deronzier, Director. Integration and intercultural relations. Department of Immigration and Cultural Communities

16: 15 - 16:30 (5) Closing Remarks

Rimok · Patricia, Chair, Board of intercultural relations in Quebec

How Do You Trade Pokemons In Your Computer Mac

Circulo Hispano de Montreal (March 7, 2008) in the Library Conference

Message Sergio De La Cruz: Next meeting of Círculo Hispano de Montreal

Date: Friday 7 March at 24:00
Venue: National Library of Quebec - 475, boul. De Maisonneuve Est, Montréal (Québec) H2L 5C4 in one of the meeting rooms from 2 nd, 3 rd or 4 th floor (the booking of this space can only be done on the same day)

Subject (s): Chair of studies on Mexico Contemporary (UdeM - UNAM) + Brief introduction to the study of political discourse.

Speaker: Dr. Fernando

Sergio Brown states that "the discussion will last between 40 and 45 minutes for questions and answers. For those who are willing and able, we'll go to eat at a restaurant near the end of the conversation."

Information: info@correohispano.ca

Body Rush Side Affects

Laure-Conan (Ville de Laval)

"explained Le Québec aux immigrants"
cycle under the "Québec, je t'adopte"

Wednesday 27 February, 19:00 to 20:30

Bibliothèque Laure-Conan 4660, boul. des Laurentides, Vimont Laval secteur , H7K
2J4 Tel: 450 662-4975 Email
: biblio.laureconan @ ville.laval.qc.ca