L’interculturalisme québécois est un modèle de gestion de la diversité culturelle et religieuse qui, pour plusieurs, se distinguerait du multiculturalisme à la canadienne et ferait l’objet d’un large consensus au sein de la population québécoise. Résolument pluraliste, ce modèle distinct de gestion de la diversité aurait pu être opérationnalisé juridiquement dans le cadre constitutionnel canadien avant l’adoption de la Loi sur la laïcité de l’État. Or, le processus suivi par le gouvernement québécois pour faire adopter cette dernière, le 16 juin 2019, et tenter d’éviter que sa constitutionnalité puisse être contestée devant les tribunaux canadiens rend très difficile – voire impossible – la fondation juridique de l’interculturalisme québécois dans le contexte actuel.

This article examines what happens when non-normative genders and sexualities collide with the complicated world of criminal procedure. Grounded in a close reading of Forrester v. Peel (Regional Municipality) Police Services Board, a recent decision in which a trans detainee alleged discrimination in services on the basis of “sex,” the article connects strip searches to a larger system of corporeal power. Trans bodies are targeted not merely because they are perceived as different but also because of what that difference symbolizes: a failure of the regimes that regulate bodies into a sharp, essentialist gender binary. As such, trans bodies become a key site for simultaneous observation, normalization, and examination not only by the police but also by society at large.

In a context where cultural difference is for many a source of apprehension, often leading to discrimination against minority groups, culture and cultural rights are particularly important for Indigenous peoples. However, compared with the promotion and protection of other human rights, the marginalization of cultural rights is readily apparent. This article explores one of the sources of this marginalization by asking the following question: to what extent does the concept of culture within the field of international law influence the promotion and protection of cultural rights of minority groups? The author claims that ambiguity around the notion of culture and the absence of a binding definition in the international human rights field yield a reductionist conception of culture. By failing to do justice to minority cultural rights, this conception impacts the realization of those rights and exacerbates certain exclusions. A re-conceptualization of the notion of culture, one that accounts for anthropological ideas and concepts, is therefore needed.

Access to long-term nursing homes by French-speaking seniors in minority situations is a very real problem. However, few studies have been conducted on this subject. We wanted to better understand this issue in New Brunswick while taking into account the language aspect. In this article, we will present the problem based on different issues encountered by Francophones in minority situations and by giving an overview of the studies conducted on French-speaking seniors in minority situations. We will then address the issue related to the rights of French-speaking senior to receive services in French in nursing homes by analyzing briefly the province’s legal requirements. Furthermore, we will present the regulatory framework of nursing homes in New Brunswick. Finally, we will provide a geographic analysis of existing New Brunswick nursing homes while taking into account the language aspect, the levels of service and the distribution of French-speaking seniors within the territory.

Academic discourse has its own norms related to the national culture, but also to the academic community concerned. In a linguistic classification, discourse communities are being formed with their own conventions and their own academic languages, rhetoric and intellectual styles, sharing paradigms, goals and methods. A positive aspect of discourse communities is that they spread across different national languages and across different – mainstream and minor – communities (using the language of the leading group of researchers). Can this be seen in present-day archaeology, and can it bridge the gap in communication between mainstreams and minorities?