Two experiments investigated the related outcomes of two forms of racism among college students (413 in the first and 374 in the second experiment) enrolled in a program leading to careers in law enforcement such as police officers. The two forms of racism were the overt, traditional type whereby visible minorities are denigrated on the basis of innate characteristics, and the subtle type called neoracism, which incorporates egalitarian values and negative beliefs in the blame of visible minorities for undeserved gains and overall social problems. The design of the experiments allowed for a reality check in that they pertained to racial issues relevant to training and work in law enforcement. Experiment 1 showed, as hypothesized, that although both forms of racism are linked, only neoracism is associated with covert attitudes (i.e., unfavourable reactions to employment equity), and traditional racism is related to overt discriminatory behavioural intentions. Experiment 2 investigated the impact of priming a negative reaction to a visible minority on the pattern of these links. Under such conditions the observed links strongly suggest that respondents regress to old norms as neoracism is then associated with both covert negative attitudes and overt discriminatory behavioural intentions. The theoretical and practical implications of these findings are discussed.

Cette étude analyse le programme québécois Éthique et culture religieuse (ECR) dans le cadre de nos travaux sur l’éducation éthique et au vivre-ensemble. Bien que le vivre-ensemble soit une préoccupation majeure en éducation, il demeure un concept au statut incertain. Pour tenter de dépasser cette incertitude, nous nous sommes penchés dans notre étude sur l’analyse de programmes dont est attendue une telle éducation. À cette fin, nous avons construit un modèle d’analyse en sept composantes éthiques : trois composantes simples et quatre composantes maillées. Nous avons utilisé ce modèle comme grille pour étudier les compétences déployées dans le programme ECR. Dans ce texte, nous présentons les résultats de l’analyse. Le portrait qui s’en dégage montre qu’une éducation au vivre-ensemble est présente sous forme de pratique de délibération dans le dialogue et sous forme d’acquisition de connaissances sur les cultures religieuses. Il montre aussi que le vivre-ensemble s’apprend en sollicitant plus particulièrement la dimension cognitive et rationnelle de l’élève en tant que citoyen. Par ailleurs, l’analyse révèle que la réflexion critique sur ses propres modèles de référence ainsi qu’une approche compréhensive de l’autre et la connaissance de ce qui nous structure socialement restent faibles ou absentes.This study analyzes Quebec’s Ethics and Religious Culture (ERC) Program in the context of our work on ethical education and harmonious coexistence. Although peaceful coexistence is a major concern in education, it remains a concept with uncertain status. To try to overcome this uncertainty, in our study we analyzed programs in which such an education is expected. To do so, we constructed an analysis model with seven ethical components: three single components and four connected components. We used this model as a grid to study the skills deployed in the ERC Program. In this article, we present the results of the analysis. The portrait that emerges shows that teaching harmonious coexistence takes place in the form of practice in deliberation through dialogue, and in the form of acquiring knowledge about religious cultures. It also shows that harmonious coexistence is taught by calling more specifically on the student’s cognitive and rational dimension as a citizen. On the other hand, the analysis reveals that critical reflection on one’s own reference models, as well as a comprehensive approach to the other, along with knowledge about what structures us socially, are weak or absent.Este estudio analiza el programa quebequense Ética y cultura religiosa (ECR) en el marco de nuestros trabajos sobre la educación ética y la solidaridad social. Aunque la solidaridad social es una preocupación mayor en educación, el concepto sigue teniendo un estatus incierto. Para rebasar dicha incertidumbre, en nuestro estudio nos hemos volcado sobre el análisis de programas en que persiguen tal objetivo. Para ello, hemos construido un modelo de análisis con siete elementos éticos: tres elementos simples y cuatro entrecruzados. Hemos emplea...

Tous droits réservés © Revue des sciences de l'éducation, 2008 Ce document est protégé par la loi sur le droit d'auteur. L'utilisation des services d'Érudit (y compris la reproduction) est assujettie à sa politique d'utilisation que vous pouvez consulter en ligne.

No abstract

Mots clés : représentation, valeurs (personnelles, sociales et collectives, morales et éthiques), contact avec la diversité culturelle, estime de soi, bonne école, étudiants-maîtres. AbstractThe present study is based on a series of assumptions that describe the relationships that exist between the contact with the cultural diversity linked to self-esteem and the categories of values (personal, social and collective, moral and ethical) to the representation of a good school. Data collected for this study were obtained using a questionnaire exploring these various constructs. Findings include some direct effects and a few indirect effects. The contact with cultural diversity and self-esteem influence values. Moreover, these values affect 172 Revue de l'Université de Moncton, vol. 41, n o 1, 2010 the representation of a good school. These results ultimately confirm all initial assumptions.