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All the Jesuits who arrived in New France would declare themselves "ready to die for the honour of [...], our good Lord and for the salvation of these poor people." [...] according to the doctrine of Ignatius of Loyola, the founder of their order, they could only contribute to this salvation by becoming missionaries. [...] they would teach Christian values to these newly discovered beings, whose existence had been sheltered from this revelation since the beginning of time. [...] from the arrival of Biard and Massé in Acadia in 1611 to the death of Jean-Joseph Casot, the last Jesuit of the French regime, in 1800, and after their return to Canada in the nineteenth century, the missionaries of the Society of Jesus have specialized in science and teaching, thus influencing countless generations of students.
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Un article de la revue International Journal of Canadian Studies / Revue internationale d’études canadiennes, diffusée par la plateforme Érudit.
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Abstract What can a volume from George Washington’s library say about his opinion of slavery or about abolitionism more generally in the late eighteenth century? A great deal, it turns out. Understood both as an intellectual and material artifact and approached from the entangled perspectives of the history of the book and transatlantic abolition, one single bound pamphlet volume brings a new Washington into focus. It locates him in the context of an international debate about slavery connecting British pamphleteers, Parisian salons, and transatlantic friendships; follows European travelers as they disseminated books and pamphlets and carried on conversations on both sides of the Atlantic; and leads eventually to the broader contexts of imperial rivalry and international abolitionism. Set in this context, Washington emerges as a thinker well within the broad mainstream of European opinion about abolition. But even more this new view of Washington helps elucidate the international networks of abolitionist writing and activism that shaped the movement during the age of Atlantic revolutions. Web supplement: http://oieahc.wm.edu/wmq/Apr11/furstenberg.html
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Cognit.ca
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Decolonization's impact was by no means restricted to the Global South. It is impossible to understand developments in the Canada-Quebec-France triangle in the 1960s without referring to the discourse, ideas, and examples of anti-colonial resistance that marked international life after the Second World War. In addition to influencing the postwar development of France and Quebec, the decolonization phenomenon figured prominently in the process of rapprochement that developed between them in the post-1945 period. After discussing the global reach of decolonization, this article examines its impact on the Canada-Quebec-France triangle. Particular attention is paid to its intellectual and political consequences, notably the 'Quebec as colony' metaphor and the reimagining of France as a champion of decolonization. The intersection between these two ideas was crucial to the evolution of the France-Quebec relationship.
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Si le statut des médecines alternatives et complémentaires (MAC) au Canada à l’heure actuelle n’a a priori pas grand-chose à voir avec celui de la médecine vietnamienne dans le cadre colonial de l’Indochine française, il s’agit dans cet article de proposer une généalogie de la construction des médecines traditionnelles qui permette d’opérer des rapprochements porteurs entre ces deux espaces politiques, légaux, institutionnels et professionnels. Il aborde, par leur mise en perspective, le processus de domestication des MAC, la participation d’acteurs « traditionnels » de la santé à ce processus ainsi que le poids des attentes — et des demandes — populaires sur la construction d’une approche intégrée en santé dans le cadre d’une société métissée et profondément dynamique. En cela, cet article entend participer à renouveler l’historiographie tant de la mondialisation en santé que de la médicalisation et souligner l’importance d’une approche postcoloniale de l’histoire des médecines alternatives.
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La Loi relative à l’extension juridique des conventions collectives de travail est adoptée par le gouvernement du Québec en 1934 pour protéger les travailleurs frappés par la crise économique et favoriser leur syndicalisation. Fruit de revendications des syndicats catholiques, elle porte un modèle particulier de relations de travail qui ne s’imposera pas ailleurs en Amérique du Nord. La loi, qui mise sur la collaboration patronale-syndicale, permet au gouvernement d’étendre par décret à toutes les entreprises d’un secteur industriel, dans un territoire déterminé, les termes d’’une convention collective conclue par un syndicat. Sa philosophie est issue de la doctrine sociale de l’Église catholique avec comme but ultime la formation de corporation professionnelle, cellule de base de la société corporatiste.
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Un article de la revue Bulletin d'histoire politique, diffusée par la plateforme Érudit.
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