Devenir Québécois, oui, mais garder sa différence religieuse et africaine. Le cas de pentecôtistes d'origine récente et africaine
Bibliographic record
Abstract
Depuis environ 1970, l’arrivée de plus en plus importante au Québec, et plus \nparticulièrement dans la région du Grand Montréal, d’immigrants de souches non \neuropéennes se conjugue au jeu des facteurs internes de transformation de la société d’accueil \n(économiques, sociaux, culturels, religieux et politiques) pour créer un nouveau théâtre \ncollectif fluide sur la scène duquel toutes les identités sont soumises au jeu des places, de la \nreconnaissance, du métissage et de l’activation créatrice des traits les plus universaux comme \nles plus particuliers. De toutes les dimensions engagées dans ce processus, l’appartenance \nreligieuse est celle qui demeure à ce jour la moins connue. Nous avons choisi d’enquêter ici sur \nle rôle de la référence ethnoreligieuse dans l’élaboration d’une stratégie d’intégration sociale de \nla part d’immigrants originaires de l’Afrique noire appartenant à des Églises évangéliques de \ntype pentecôtistes et qui s’installent au Québec depuis une quinzaine d’années. Plus d’une \ntrentaine de communautés évangéliques de type pentecôtiste regroupant majoritairement des \nimmigrants d’origine africaine existaient en 2005. Nous avons mené des entrevues en \nprofondeur auprès de 14 répondants afin d’explorer leur attitude face à l’intégration et son apport à l’appartenance religieuse, les traits de la culture d’accueil qu’ils sont disposés à accepter et ceux qu’ils refusent pour eux et pour leurs enfants. La justification de ces choix \nappartient autant à ce qu’ils nomment les valeurs africaines qu’à la légitimation découverte dans la Bible. Référence ethnique et appartenance religieuse forte vont de pair dans le \nprocessus ouvert de leur adaptation au Québec. \n \nBecoming Québécois, but Retaining Religious and African Identities : \nThe Case of Recent Pentecostal Immigrants of African Origin \nAbstract — Since about 1970, the increasingly important arrival of immigrants of non-European origins in Québec, particularly in the greater Montréal region, combines with the play of internal factors (economic, social, cultural, religious, and political) of the welcoming society’s transformation \nto create a new, fluid collective theater. In this scene, all identities are subject to the play of places, \nrecognition, métissage, and of the creative activation of the most universal traits as the most \nparticular ones. Of all the factors engaged in this process, religious affiliation remains the least \nknown today. Here, we have chosen to investigate the role of ethnoreligious reference in the \nelaboration of a strategy of social integration on the part of immigrants native to sub-Saharan \nAfrica who belong to Pentecostal evangelical churches and have moved to Québec within the last \nfifteen years. In 2005, more than thirty Pentecostal evangelical communities comprising a majority \nof immigrants of African origin existed. We conducted in-depth interviews with fourteen \nindividuals in order to explore their attitudes toward integration, their relationships to religious \naffiliation, and those features of the welcoming society that they are inclined to accept and those that \nthey reject for themselves and for their children. The justification of these choices pertains as much \nto what they referred to as African values as to legitimation revealed in the Bible. Strong ethnic \nreference and religious affiliation go hand in hand in the process of their adaptation to Québec.
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How this classification was reachedexpand
Full frame machine prediction
Teacher imitationNot calibrated prevalence, not ground truth. Human validation pending. The Gemma side is a direct model label for every work in the frame, read from the title-only record. The Codex side is a classifier learned from the 10,348 direct Codex labels and calibrated to design-weighted sample rates; fields without enough sample support carry no Codex call. Candidate is the union of the two sides; consensus is their intersection. These outputs are machine_predicted_unvalidated and are not human labels.
Distilled classifier scores by category (both heads)
| Category | Codex | Gemma |
|---|---|---|
| Metaresearch | 0.001 | 0.001 |
| Meta-epidemiology (narrow) | 0.000 | 0.000 |
| Meta-epidemiology (broad) | 0.000 | 0.000 |
| Bibliometrics | 0.001 | 0.002 |
| Science and technology studies | 0.010 | 0.005 |
| Scholarly communication | 0.003 | 0.001 |
| Open science | 0.000 | 0.002 |
| Research integrity | 0.001 | 0.002 |
| Insufficient payload (model declined to judge) | 0.012 | 0.000 |
Machine scores (provisional)
The two teacher heads of the student model, read on this work. A score orders the frame for review; it never asserts a category, and the validation status ships verbatim with every row.
Baseline scores from an immature model (maturity gate not passed, 7 training rounds). Scores rank; they never assert a category.
score_only:v0-immature-baseline · verbatim from the scoring run: score_only means the number may rank works, and no category label ships from itClassification
machine, unvalidatedMachine predicted; a candidate call from one source (direct Gemma or distilled Codex), not a consensus.
How this classification was reached, model by model and score by score, is at the end of the page under "How this classification was reached".