Canadian Identity :: essays research papers fc
A couple of years ago I had a group of students who complained about what they felt was too much of a feel-bad-eurocritial-apology-demanding curriculum in social studies. They wondered why it was that the social studies and history concepts and content we talked about in social studies curriculum courses seem to offer an overly critical self-loathing vision of Canada that differed from the pleasant self-laudatory one they encountered in school and from TV commercials. Their Canada as peace-keeper to the world and multicultural, agrarian, rugged, beautiful, frontier wonderland could not be the same Canada of residential schools, the "Indian" Act, the Komagata Maru, and the head tax to limit Chinese immigration. These visions of our country are seemingly irreconcilable binary renderings of the past and present.
Multiculturalism and the Canadian identity Essay ..
This essay argues that archival paradigms over the past 150 years have gone through four phases: from juridical legacy to cultural memory to societal engagement to community archiving. The archivist has been transformed, accordingly, from passive curator to active appraiser to societal mediator to community facilitator. The focus of archival thinking has moved from evidence to memory to identity and community, as the broader intellectual currents have changed from pre-modern to modern to postmodern to contemporary. Community archiving and digital realities offer possibilities for healing these disruptive and sometimes conflicting discourses within our profession.
While previous activities in HR have touched on cultural diversity and gender identity (offered by the Social Equity & Diversity Education Office), the primary focus of this session was on generational differences in our workplace. To the surprise of many participants, this is the first time at the University that we have four generations of employees represented in the McGill community. This realization is important in reinforcing how HR needs to be attuned to different needs and expectations among the four generational groups and how to reach out to each one.
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Contrary to some tourism promotions, New Orleans is not a Cajun town, even though many Cajuns moved to New Orleans after World War II and grew to dominate certain parts of the city, such as Westwego and Marrero on the West Bank. The first and largest migrations of the French to New Orleans were not Acadian. French nobles and army officers blended with the Spanish to create a Creole community. "Creole," as used in New Orleans, refers either to the descendants of the French and Spanish settlers or to people of French, Spanish, and African descent who were known as or free-people-of-color (Snyder 1990, Tregle 1992). These two groups were culturally intertwined, yet maintained separate identities.
The Paradox of Cultural Identity in English Canada Every cultural ..
How important is your parents language and culture to identity? How important is the place where you were born? How important is Singapore? Has UWC made any difference to the way you think about your languages, your culture, your identity?
the English Canadian cultural identity has ..
Members of the SAGIT believe it is time to step forward. Just as nations have come together to protect and promote biodiversity, it is time for them to come together to promote cultural and linguistic diversity. As Sir David Puttnam, President, Enigma Productions, wrote
Canadian Identity Essay | Majortests
Many people think of South Louisiana as "Cajun," the term being a local version of "Acadian." Today's Cajun culture resulted from the blending of several groups, primarily the Acadians, the descendants of French Acadians who were expelled from Nova Scotia by the British in 1755 and who began arriving in Louisiana in 1765. Two primary cultural regions exist within South Louisiana. While still basically French, the area east of the Atchafalaya Swamp and along the Mississippi River and Bayou Lafourche between Baton Rouge and New Orleans received a significant influx of wealthy Lowland South planters of English descent. Those plantation owners influenced the area in many ways, particularly by teaching their slaves English rather than French. Also, being closer to New Orleans and on major transportation routes, the Germans, Spanish, French, English, and later the "Kaintucks" (Americans from up the Mississippi River) were more cosmopolitan than people in the swamps and on the prairies to the west. A large number of Germans arrived during the Spanish period, settled upriver from New Orleans along the German Coast, and provided most of the vegetable crops needed by New Orleans. These Germans are not as easily identified today, because they gradually assimilated into the dominant French culture, and many of their names were translated into French or English (Reinecke 1985).