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Women of many cultures and religions find a means of coping with stress and ill health in faith-based practices, such as meditation and prayer. It is customary for Muslim women to participate in such activities, usually with a special dress code, which often includes a hijab. The headscarf ban in French and formerly in Quebec public schools not only forces Muslim female students to shed theiressentialreligious dress code, but also fails to address the resulting health consequences and to acknowledge the cultural aspects of head-covering. This paper argues that the ban on head coverings in public schools is not only an infringement on religious and cultural freedoms, and violation of human rights, but that it is also an unhealthy policy intervention, as it undermines health by restricting prayers, mindfulness and spirituality. Furthermore, the ban has taken away Muslim women's choice to wear a hijab, thus restricting a sense of self-autonomy and in turn causing additional negative health implications. By synthesising these ideas, this paper holds a novel and critical perspective that the headscarf ban policy in France should be re-examined not only because of its infringement of human rights, but also to assess the negative health impacts on affected groups. For these reasons the paper advocates a reversal of the ban, as has happened in Quebec, Canada. [ABSTRACT FROM AUTHOR]

Public schools have historically been key sites where children learn of and adopt a common national identity. In states where multiculturalism plays a central role in the articulation of a national identity, schools actively recognize and support the diverse cultures of their students in fulfilling this function. Canada is a state where, via federal policy, multiculturalism has been identified as a fundamental element of the national ethos. Formal education has been a key area in which the government has implemented this policy. However, public education in Canada is also committed to secularism, and this has been a cause for resistance by diverse immigrant groups. This paper examines resistance among traditional Muslim groups to Toronto school policies and practices that reflect an avowedly secular orientation. It focuses on the experiences of one Muslim group in particular, Somali immigrants, and their encounters with school policies and practices that both supported and challenged their identities. In doing so, the paper exposes the schools as sites of countervailing policies and practices within which students must nonetheless forge new and meaningful identities. [ABSTRACT FROM AUTHOR]

We analysed the fertility of women who migrated to Canada before reaching age 19, using the 20 per cent sample of the Canadian censuses from 1991 to 2006. Fertility increases with age at immigration, and is particularly high for those immigrating in late adolescence. This pattern prevails regardless of the country of origin, and of whether the mother tongue of the migrants was an official language in Canada. The fertility of those for whom it was an official language is always lower on average than of those for whom it was not, but there does not seem to be a critical age at which the fertility of the former and the latter starts to diverge. Formal education has an effect: the fertility of immigrants who arrived in Canada at any age before adulthood and who were or became college graduates is similar to that of their native peers. An appendix to this paper is available at http://dx.doi.org/10.1080/00324728.2013.802007 [ABSTRACT FROM AUTHOR]

Photographs by First Nations artists Jeffrey Thomas and Greg Staats re-view and re-vision colonial and postcolonial experience and place in Canada. The photographs presented in this paper challenge much colonial photography that depicts aboriginal peoples collectively as part of an ethnographic present engaged in traditional cultural activities or in modes of cultural assimilation. Images by Thomas and Staats are fragmentary depictions of individual aboriginal identity and experience of history in postcolonial contexts. Notably the artists' images lack the stereotypical signs of 'Indianness' that are prevalent in popular understanding of aboriginal identity and that stem from the aforementioned colonial imagery. It is argued that the artists' photographs do not represent a return of the colonial gaze documented in such historical images; rather, their work suggests alternative strategies of vision at play between First Nations artists and their audiences in Canada. [ABSTRACT FROM AUTHOR]