African Nova Scotians constitute the largest multigenerational Black Canadian community, with 400 years of presence in Atlantic Canada. Despite the end of de jure school segregation in 1954, African Nova Scotians' social and cultural capital were not incorporated in curricular and pedagogical practices. Using the theoretical framework of cultural trauma, this article draws from a qualitative study conducted using semi-structured interviews and focus groups with sixty participants. A cultural trauma process takes place after a traumatic event and involves a cycle of meaning-making and interpretation that can result in demands for reparation or civic repair. This study illustrates how through the cultural trauma process grounded in their collective memory, African Nova Scotians articulate an aspiration for culturally relevant and sustaining pedagogy as a form of civic repair. This transformative pedagogy would facilitate a reconnection with their heritage and a fulfilment of the democratic goals of public education.
Suivant une démarche interprétative, cet article examine les perspectives d’étudiants franco-ontariens rapportées lors d’une étude qualitative exploratoire. Des entretiens semi-structurés séquentiels menés en profondeur ont été effectués à Ottawa et à Toronto entre janvier et juin 2014 auprès de 18 étudiants franco-ontariens. Les résultats indiquent que les participants franco-ontariens qui fréquentent des établissements postsecondaires à vocation bilingue souhaitent à la fois une amélioration de l’accès aux études en français et de la qualité de la langue d’instruction ainsi que de meilleures possibilités de socialiser en français. Les participants qui fréquentent des établissements à vocation française ont affirmé être satisfaits de leur expérience d’apprentissage, tandis que ceux inscrits dans des établissements à vocation anglaise ont déploré un sentiment d’isolement linguistique. De plus, le manque d’occasions pour socialiser en français et inclure des réalités franco-ontariennes dans les curriculums, ainsi que les incidents d’intimidation linguistique alimentent l’insécurité linguistique.
<div> <div> <div> <div> <p>This article presents findings that connect cultural trauma, culturally relevant and sustaining pedagogy and Black Canadians ' aspirations. African Nova Scotians constitute the largest multigenerational Black Canadian community, with 400years of presence in Atlantic Canada. Despite the end of de jure school segregation in 1954, African Nova Scotians’ social and cultural capital were not incorporated in curricular and pedagogical practices. Using the theoretical framework of cultural trauma, this article draws from a qualitative study conducted using semi-structured interviews and focus groups with sixty participants. A cultural trauma process takes place after a traumatic event and involves a cycle of meaning-making and interpretation that can result in demands for reparation or civic repair. This study illustrates how through the cultural trauma process grounded in their collective memory, African Nova Scotians articulate an aspiration for culturally relevant and sustaining pedagogy as a form of civic repair. This transformative pedagogy would facilitate a reconnection with their heritage and a fulfilment of the democratic goals of public education. </p> </div> </div> </div> </div>
Status, Power and Ritual Interaction: A Relational Reading of Durkheim, Goffman and Collins. Burlington, VT: Ashgate, 2011, 305 pp. $104.95 hardcover (978-1-4094-2736-0) T he question of what influences our behaviours the most, individual factors, the social and structural conditions of the environment, or the interaction of both, is still a current sociological debate. Kemper proposes a theoretical model from a radical standpoint: our behaviours, choices, and motives are status-power relational products and the self is irrelevant for sociological analyses. This book has the potential to ignite passionate and constructive theoretical debates in the fields of social psychology and social inequality.Kemper considers that ritual as conceptualized by Durkheim, Goffman, and Collins, is incomplete since status-power dynamics are neglected. Using an axiomatic theoretical model, he suggests that all our actions, including the altruistic and compassionate ones, aim to enhance status and/or power.Our status and/or power motivated behavioural patterns are mediated through reference groups that determine our values, beliefs, and decisions. A reference group is defined as any individual or group with whom we have a real or imagined relationship (p. 34.). By abiding to the values, norms and expectations of a reference group, we aim 1) to claim, confer, or consume status and/or, 2) to acquire and manage power for others or ourselves while avoiding sanctions or negative consequences from this reference group. The reference group seeks to civilize what Kemper calls the organism: the locus of our drives, passions, and desires (p. 49), but this organism is not the self as defined by previous social scientists.Indeed, Kemper suggests that the theoretical concept of self is superfluous to understand human behaviours sociologically. Our motives, beliefs, and thoughts result from our relationships, not the self. We do not mobilize in conflicts because of our ideas and we do not bind together because of our beliefs. Rather, we strive to remain loyal to the reference groups to which we identify. When we behave, the reference group to which we identify influences our behaviour, not the self with its thoughts, beliefs, emotions, or cognitive processes. To illustrate the accuracy of his model, Kemper revisits Durkheim, Goffman, and Collins' definitions of
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