Documents found

  1. 252.

    Article published in Liberté (cultural, collection Érudit)

    Volume 27, Issue 1, 1985

    Digital publication year: 2010

  2. 253.

    Roy, Charles-Stéphane and Euvrard, Michel

    John & Jane

    Article published in Séquences (cultural, collection Érudit)

    Issue 244, 2006

    Digital publication year: 2010

  3. 254.

    Article published in Séquences (cultural, collection Érudit)

    Issue 236, 2005

    Digital publication year: 2010

  4. 255.

    Castiel, Élie

    Akshay Kumar

    Article published in Séquences (cultural, collection Érudit)

    Issue 292, 2014

    Digital publication year: 2014

  5. 256.

    Arpin-Simonetti, Emiliano

    Un monde qui vacille

    Article published in Relations (cultural, collection Érudit)

    Issue 770, 2014

    Digital publication year: 2014

  6. 257.

    Hébert, Karine

    Présentation

    Other published in Mens (scholarly, collection Érudit)

    Volume 13, Issue 1, 2012

    Digital publication year: 2013

  7. 258.

    Other published in International Review of Community Development (scholarly, collection Érudit)

    Issue 5, 1981

    Digital publication year: 2016

    More information

    Interview with the author of the book Inde, les parias de l'espoir, which relates the conscientization action undertaken with the Untouchables in India. The author is sympathetic to Paulo Freire's approach but puts more emphasis on economic analysis as a prerequisite for a critical perception of reality.

  8. 259.

    Article published in Théologiques (scholarly, collection Érudit)

    Volume 26, Issue 2, 2018

    Digital publication year: 2019

    More information

    This article focuses on South Asian-Americans in the Diaspora and deals with the Radhasoami movement in transnational space. The focus is on issues pertaining to religion, identity and the “otherness” of South Asian-Americans who adhere to the Radhasoami faith. In the following, I consider several aspects of the globalization of the Radhasoami movement in North America and its complex links with the homeland in South Asia. Some of the questions that I seek to answer are: How do the diasporic conditions transnationalize? Is anything lost or gained in this cultural mobility? Does the new ritual space and practice provide an alternate “modernity” to that shaped by the West? How does this contribute to the building of new structures and spaces of thinking, being and believing? Does the “otherness” of the Radhasoami community lead to isolation and marginalization or does it contribute to the integration in the new home country?