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The "object lesson" is a particular teaching method that was widespread in Europe and the westernised world during the nineteenth century, which was variously adapted according to national contexts under the name of "Anschauungsunterricht, leçon de choses, lezione di cose, and lección de cosas." Based on the intuitive (sometimes known as natural) method, it established itself as a direct product of Pestalozzi's pedagogy, although its genealogy has been reconstructed differently from country to country. This makes it an interesting case of translation and transformation in education or, perhaps, simply an example of "maquillage" motivated by revanchism. The aim, in general, is to introduce abstract ideas to infant and primary school pupils through the observation of concrete objects. The leading theorists (the early followers of Pestalozzi in Germany and England, the educationalist Marie Pape-Carpentier in France, the Italian and Spanish positivists, etc.), gave it, in most cases, the form of a maternal conversation, where adults and children prompt each other with questions and answers. Many school programmes have given it a place in the curriculum, others have maintained it in freer and more spontaneous forms. This paper offers, on the basis of the most recent literature, an analysis of the different national traditions, using the main pedagogical dictionaries published in Europe in the second half of the nineteenth century.

In the early days soon after the release of the landmark policy paper "Indian Control of Indian Education" (1972), postsecondary studies among Indigenous people in Quebec were still new and relatively unknown. Against a backdrop of Indigenous communities starting to take ownership of their own services, the demand for postsecondary Indigenous graduates began to increase significantly, resulting in the development of tailored programs and services: the Amerindianization program led by UQAC in 1971 and the founding of Manitou College in 1973, for example, stand out as two major milestones. The distinctive linguistic reality of Quebec moreover soon became apparent, adding to the initial bilingual dimension (moving from an Indigenous language to an non-Indigenous one) the duality of a francophone and anglophone education system rooted in colonial history. Drawing on a review of literature on postsecondary Indigenous education in Quebec from 1972 to 2021, our analysis in the present article is framed around the changes that took place over these past five decades in programs and services provided by postsecondary institutions. Also discussed are issues involving Indigenous student paths marked by identity, systemic racism and discrimination. We note that in spite of sustained efforts by an increasing number of institutions, Indigenous people still face enduring barriers. We conclude with some thoughts on the university and the CEGEP as postsecondary institutions, their development model and their role in decolonizing and democratizing education. [The English version of this article was translated by Marisa Panetta-Jones.]

The conciliar declaration Gravissimum Educationis states that "All men of every race, condition and age, since they enjoy the dignity of a human being, have an inalienable right to an education that is in keeping with their ultimate goal, their ability, their sex, and the culture and tradition of their country, and also in harmony with their fraternal association with other peoples in the fostering of true unity and peace on earth" (GE 1). This principle corresponds to the Christian vision of a nature common to all people but respectful of the individual and cultural differences that characterize the reality and history of peoples. This respect concludes in a common goal which is that of "fraternal association with other peoples" to guarantee "true unity and peace on earth." The Church has always operated in the field of education with these principles in mind. It has often outpaced civil society and established a fruitful dialogue between faith and reason, between human and religious dimensions, by building different types of schools that contributed not only to raising good and strong Christians, but also honest citizens in order to build a world faithful to the project of love by which it was created by God. This task was usually accomplished, in a variety of times and places, without ever losing sight of the essence of the Gospel message, while bearing in mind the diversity in which it had to be proclaimed and evidenced for all nations. Even today, the Church is required to pay careful attention to signs of the times in which men and women of the third millennium live to ensure its mission is carried out in a way that suits the demands of the contemporary world. This paper offers elements for reflecting on the theme of school pastoral care. [Included in this article are the French and English versions of "La pédagogie évangélique comme guide pour la pastorale scolaire" ("Evangelical pedagogy as a guide to school pastoral care") by Cardinal Giuseppe Versaldi. This is followed by a commentary on the Cardinal's address (Gerald Grace). English translation facilitated by Anna Lise Gordon and Glennis Pye.]