{"id":160,"date":"2021-02-15T21:41:20","date_gmt":"2021-02-15T21:41:20","guid":{"rendered":"https:\/\/m50.artsrn.ualberta.ca\/?page_id=160"},"modified":"2021-11-04T23:02:59","modified_gmt":"2021-11-04T23:02:59","slug":"about","status":"publish","type":"page","link":"https:\/\/m50.artsrn.ualberta.ca\/fr\/about\/","title":{"rendered":"\u00c0 Propos"},"content":{"rendered":"
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La version fran\u00e7aise suit. French text follows. <\/p>\n <\/div>\n <\/div>\n <\/div>\n <\/div>\n <\/div>\n <\/div>\n <\/div>\n

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Reconciling Multiculturalism<\/em> in Today’s Canada\n
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The year 2021 marks the fiftieth anniversary of Canada’s policy of multiculturalism.<\/h3>\n

Adopted in 1971 in response to growing pressure from various Canadian constituencies for more recognition, the policy of multiculturalism brought about significant and lasting changes in Canadian society. Over the years, multiculturalism\n in Canada has been praised, critiqued, embraced, or deconstructed by politicians, scholars, and various stakeholder groups. Supporters of multiculturalism have asserted that the policy has promoted an inclusive and accepting Canadian\n society in which ethnocultural minorities have maintained their own unique cultures and identities while participating fully in mainstream Canadian institutions. Ukrainian Canadians, for example, having played an important role in\n the development and adoption of this policy, became its active promoters. With Quebec designating its own “intercultural model” to manage cultural diversity, critics have posited that multiculturalism has discouraged interethnic\n dialogue, fostered ghettoization, and encouraged cultural differences between various communities rather than informing their shared rights or identities as Canadians.<\/p>\n

Yet, critics or not, those writing from a “settler” viewpoint have continued Canada’s long-established practice of excluding Indigenous peoples from key negotiations of Canadian rights and identity. Adopted just after the 1969 White\n Paper, where it was seen that all agreements, treaties, and compacts made with Indigenous nations were being eliminated, the multicultural model was still promoting the colonial perspective when it came to Indigenous peoples’ roles\n in the nation-building project. From Indigenous perspectives, therefore, the development of the Multiculturalism Act was felt to be a further way of erasing Indigenous presence, nationhood, and identity. Only in 1982 did the Canadian\n constitution finally recognize the inherent rights of Aboriginal peoples in Canada.<\/p>\n

With the Truth and Reconciliation Commission (2008\u201315) having completed its work, Canadians still face the need to renegotiate the very foundations of their identity. Questions on this matter continue to persist:<\/p>\n

Is there room for multiculturalism, as conceived in 1971 and later modified, in these new negotiations of what constitutes Canada and Canadian identity? Can the long-established discourse on multiculturalism, developed from the\n viewpoint of settler colonialism, engage with\u2014and bring into the centre of the debate\u2014Indigenous perspectives, ways of knowing, and notions of nationhood existing in this land now called Canada? In 2021, is it possible for Francophone\n Canadians and other ethnic and visible-minority groups to continue to dialogue about the multiculturalism policy’s various outcomes and colonial nature, in the effort to understand what it means to be Canadian?<\/p>\n

We believe it is time to engage in this essential and much-needed dialogue, and the fiftieth anniversary of Canada’s multiculturalism policy offers us a meaningful opportunity to do so. We acknowledge our conversation with the University\n of Alberta\u2019s\n Situated Knowledges, Indigenous Peoples and Place<\/em> (SKIPP)<\/a> Signature Area in developing these ideas.<\/p>\n

In recognition of multiculturalism’s complex legacy, we are announcing an international symposium to discuss the changing nature, meanings, and applications of Canada’s complicated relationship with its own diversity in post-Truth\n and Reconciliation times. We envision the symposium as a platform for a thoughtful and respectful dialogue amongst different stakeholders, scholars, various peoples, and cultural groups about the legacy of Canada’s multiculturalism\n and its place in today’s Canadian society. We anticipate this event will address and offer some answers to the overarching question of what it means to be Canadian and share a national identity. <\/p>\n

The symposium will draw upon wide-ranging perspectives in history, Indigenous studies, anthropology, cultural studies, literary studies, education, political sciences, women and gender studies, and other related areas, exploring several\n broadly-defined themes:<\/p>\n

Canada’s Multiculturalism Revisited<\/p>\n

History Lessons for Community Stakeholders<\/p>\n

Multiculturalism, Indigeneity, and Reconciliation<\/p>\n

From Multiculturalism to What?<\/em><\/p>\n

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The <\/strong>M50<\/em><\/strong> Organizing Committee<\/strong><\/p>\n

Natalia Khanenko-Friesen <\/strong>directrice<\/strong>, Canadian Institute of Ukrainian Studies<\/p>\n

Srilata Ravi <\/strong>directrice<\/strong>, <\/strong>Insitut pour le patrimoine et les recherches transdiciplinaires en francophonies canadiennes et internationales (IMELDA)<\/p>\n

Geoffrey Rockwell <\/strong>directrice<\/strong>, Kule Institute for Advanced Studies<\/p>\n <\/div>\n <\/div>\n

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R\u00e9concilier le multiculturalisme<\/em> dans le Canada d\u2019aujourd\u2019hui<\/h2>\n <\/div>\n <\/div>\n
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L\u2019ann\u00e9e 2021 marque le cinquanti\u00e8me anniversaire de la politique sur le multiculturalisme au Canada.<\/h3>\n

Adopt\u00e9e en 1971 en r\u00e9ponse \u00e0 une pression accrue de diff\u00e9rentes circonscriptions canadiennes en qu\u00eate de reconnaissance, la politique sur le multiculturalisme a apport\u00e9 des changements significatifs et durables \u00e0 la soci\u00e9t\u00e9 canadienne.\n Au fil des ans, le multiculturalisme canadien a \u00e9t\u00e9 lou\u00e9, critiqu\u00e9, adopt\u00e9 et d\u00e9construit par des politiciens, des chercheurs et diff\u00e9rents groupes d\u2019int\u00e9r\u00eats<\/strong>\n . <\/span>Les partisans du multiculturalisme ont d\u00e9clar\u00e9 que cette politique avait forg\u00e9 une soci\u00e9t\u00e9 canadienne ouverte et inclusive, au sein de laquelle les minorit\u00e9s ethnoculturelles avaient pu maintenir leurs propres identit\u00e9s\n et cultures tout en participant pleinement \u00e0 la construction des institutions canadiennes. Ainsi, les Canadiens d\u2019origine ukrainienne, en faisant la promotion active de cette politique, ont jou\u00e9 un r\u00f4le important dans son d\u00e9veloppement\n et dans son adoption. Le Qu\u00e9bec, quant \u00e0 lui, a cr\u00e9\u00e9 son propre \u00ab mod\u00e8le interculturel \u00bb pour g\u00e9rer la diversit\u00e9 culturelle. De leur part, les opposants du multiculturalisme ont proclam\u00e9 que cette politique d\u00e9courage le dialogue\n interethnique, favorise l\u2019\u00e9mergence de ghettos et encourage les diff\u00e9rences au sein des communaut\u00e9s culturelles plut\u00f4t que de les rassembler au sein d\u2019une identit\u00e9 commune Canadienne.<\/p>\n

Que l\u2019on pr\u00f4ne ou non le multiculturalisme, une chose semble perdurer, le Canada, de son point de vue du \u00ab colon \u00bb, a continu\u00e9 d\u2019exclure les peuples autochtones de toutes n\u00e9gociations essentielles en mati\u00e8re de\n droits et d\u2019identit\u00e9. Adopt\u00e9 juste apr\u00e8s le d\u00e9veloppement du \u00ab White Paper \u00bb de 1969, qui tentait d\u2019abolir tous les contrats, trait\u00e9s et tous les pactes pass\u00e9s avec les nations autochtones, voire, le mod\u00e8le multiculturel\n poursuivait la promotion du mod\u00e8le colonial, notamment en excluant la participation des peuples autochtones au projet de construction de la nation. De facto, pour les peuples autochtones, le d\u00e9veloppement de la politique sur le multiculturalisme\n a \u00e9t\u00e9 per\u00e7u comme une mani\u00e8re d\u2019\u00e9radiquer davantage leur pr\u00e9sence, leur statut de nation et leur identit\u00e9. C\u2019est seulement en 1982 que la Constitution canadienne a finalement reconnu leurs droits inh\u00e9rents de peuples autochtones\n au Canada.<\/p>\n

Avec l\u2019ach\u00e8vement des travaux de la Commission de V\u00e9rit\u00e9 et R\u00e9conciliation du Canada (<\/span>2008-15), les Canadiens \u00e9prouvent le besoin de ren\u00e9gocier les fondements m\u00eames de leur identit\u00e9. Beaucoup\n de questions persistent en effet sur le sujet :<\/p>\n

Le multiculturalisme, tel qu\u2019il \u00e9tait con\u00e7u en 1971 et dans ses avatars successifs, a-t-il encore sa place dans les nouvelles n\u00e9gociations autour de ce qui constitue le Canada et l\u2019identit\u00e9 canadienne ? Est-ce que le discours\n \u00e9tabli de longue date sur le multiculturalisme, d\u00e9velopp\u00e9 du point de vue du \u00ab colon \u00bb, permet d\u2019engager le dialogue avec les peuples autochtones, voire, de mettre au centre du d\u00e9bat leurs points de vue, leurs connaissances\n et leurs savoirs, ainsi que les notions de statut de nation dans cette terre que nous appelons aujourd\u2019hui Canada? En 2021, est-il possible, pour les Canadiens francophones et d\u2019autres groupes ethniques ou minorit\u00e9s visibles, de\n poursuivre la discussion sur les diff\u00e9rents r\u00e9sultats de la politique sur le multiculturalisme ainsi que son aspect colonial, et ce afin d\u2019essayer de comprendre ce qu\u2019\u00eatre Canadiens signifie? Nous pensons qu\u2019il est temps d\u2019engager cette discussion essentielle et n\u00e9cessaire. Le cinquanti\u00e8me anniversaire de la politique sur le multiculturalisme nous offre cette opportunit\u00e9. <\/span><\/p>\n

Face \u00e0 cette complexit\u00e9 de l\u2019h\u00e9ritage du multiculturalisme, nous annon\u00e7ons la tenue d\u2019un colloque international pour discuter de la nature changeante, des significations et des ambivalences des relations que le Canada entretient avec\n sa propre diversit\u00e9 depuis la publication du rapport de la Commission de V\u00e9rit\u00e9 et R\u00e9conciliation. Nous envisageons ce colloque comme une plateforme pour un dialogue r\u00e9fl\u00e9chi et respectueux entre diff\u00e9rents intervenants, chercheurs,\n peuples et groupes culturels divers, dialogue qui portera sur l\u2019h\u00e9ritage du multiculturalisme au Canada et sur la place de celui-ci dans la soci\u00e9t\u00e9 canadienne d\u2019aujourd\u2019hui. Nous esp\u00e9rons que cet \u00e9v\u00e9nement offrira des pistes de r\u00e9ponses\n au questionnement fondamental sur ce que cela signifie, d\u2019\u00eatre Canadien et de partager une identit\u00e9 nationale. <\/p>\n

Le colloque puisera dans un vaste \u00e9ventail de perspectives et de disciplines: histoire, \u00e9tudes autochtones, anthropologie, \u00e9tudes culturelles, \u00e9tudes litt\u00e9raires, \u00e9ducation, sciences politiques, \u00e9tudes sur les femmes et le genre, ainsi\n que d\u2019autres domaines d\u2019\u00e9tudes connexes. La rencontre visera ainsi \u00e0 explorer des th\u00e8mes g\u00e9n\u00e9raux comme :<\/p>\n

Repenser le multiculturalisme canadien<\/p>\n

Le\u00e7ons d\u2019histoire pour les intervenants communautaires<\/p>\n

Multiculturalisme, Indig\u00e9n\u00e9it\u00e9 et R\u00e9conciliation<\/p>\n

Le multiculturalisme, et apr\u00e8s ?<\/em><\/p>\n

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Le Comit\u00e9 d’organisation <\/strong>M50<\/em><\/strong>\n <\/strong>
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Natalia Khanenko-Friesen <\/strong>Directrice<\/strong>, Canadian Institute of Ukrainian Studies<\/p>\n

Srilata Ravi <\/strong>Directrice<\/strong>, <\/strong>Insitut pour le patrimoine et les recherches transdiciplinaires en francophonies canadiennes et internationales (IMELDA)<\/p>\n

Geoffrey Rockwell <\/strong>Directeur<\/strong>, Kule Institute for Advanced Studies
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La version fran\u00e7aise suit. French text follows. Reconciling Multiculturalism in Today’s Canada The year 2021 marks the fiftieth anniversary of Canada’s policy of multiculturalism. Adopted in 1971 in response to growing pressure from various Canadian constituencies for more recognition, the policy of multiculturalism brought about significant and lasting changes in Canadian society. Over the years, […]<\/p>\n","protected":false},"author":3,"featured_media":0,"parent":0,"menu_order":0,"comment_status":"closed","ping_status":"closed","template":"page-templates\/full-width-page.php","meta":{"footnotes":""},"class_list":["post-160","page","type-page","status-publish","hentry"],"_links":{"self":[{"href":"https:\/\/m50.artsrn.ualberta.ca\/fr\/wp-json\/wp\/v2\/pages\/160","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/m50.artsrn.ualberta.ca\/fr\/wp-json\/wp\/v2\/pages"}],"about":[{"href":"https:\/\/m50.artsrn.ualberta.ca\/fr\/wp-json\/wp\/v2\/types\/page"}],"author":[{"embeddable":true,"href":"https:\/\/m50.artsrn.ualberta.ca\/fr\/wp-json\/wp\/v2\/users\/3"}],"replies":[{"embeddable":true,"href":"https:\/\/m50.artsrn.ualberta.ca\/fr\/wp-json\/wp\/v2\/comments?post=160"}],"version-history":[{"count":20,"href":"https:\/\/m50.artsrn.ualberta.ca\/fr\/wp-json\/wp\/v2\/pages\/160\/revisions"}],"predecessor-version":[{"id":1871,"href":"https:\/\/m50.artsrn.ualberta.ca\/fr\/wp-json\/wp\/v2\/pages\/160\/revisions\/1871"}],"wp:attachment":[{"href":"https:\/\/m50.artsrn.ualberta.ca\/fr\/wp-json\/wp\/v2\/media?parent=160"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}