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Although present in large numbers, Black refugee students do not necessarily feel welcome in Canadian public schools. In fact, research has long demonstrated that they face all sorts of oppressions from peers and educators, despite the abundance of seemingly welcoming discourses in educational policies and guidelines. Through a critical analysis of six curriculum documents published by the Government of Manitoba, and in light of the tenets of the ethic of hospitality and critical race theory, in this paper I discuss the role played by educational policies and guidelines in (un)welcoming Black refugee students. In the pursuit of 'hospitable education', I explore the strengths and weaknesses found in those documents while observing areas for improvement—with major roadblocks being linked to the pervasiveness of (White) assumptions and expectations as well as a lack of critical self‐reflexivity. [ABSTRACT FROM AUTHOR]

With the outbreak of COVID-19 pandemic in 2020, teaching online became a norm for universities in Canada. Besides the challenges of teaching topics that may be impossible to be taught online, a major issue that the mandatory physical distancing brought is the relationality between teachers and students. In order to investigate how educators were making sense of such changes, semi-structured interviews were conducted with 12 education professors across Canada. In light of Derrida's and Ruitenberg's ethic of hospitality, this paper explores how the abrupt shift to online education unveiled the nature and challenges of hospitable education, especially in the online context. The implications of online instruction to professors' relationality, however, are also instrumental in illuminating the complexities and ambiguities of a teacher's responsibility even in what could be considered the "normal circumstances" of face-to-face instruction. [ABSTRACT FROM AUTHOR]

In the pursuit of anti-racism education, this article offers a critical analysis of the current field of peace education in mainstream schools of countries such as Canada, where the absence of armed conflict coexists with the violence of racism. Following a Levinasian conceptualization of responsibility, I argue that current educational approaches, especially when race/racism remains unaddressed and when subjugated to a neoliberal mindset and the shortcomings of democracy ideals, may not be sufficient to welcome the racialized Other and to provide all students with a true ethical education. Focusing on Black refugees and using the lenses of a peacemaking circle, Salomon's peace education framework, as well as contributions from psychoanalysis, Derrida's ethics of hospitality, and philosophers of education, this article articulates a reimaged possibility for peace education in places where the hope of peace lies exactly in the much-avoided encounter with the Other. [ABSTRACT FROM AUTHOR]

Community-based collaborative approaches are being used in Canada to support community safety and well-being. Referred to as community mobilization (CM), these initiatives employ alternative approaches to mainstream models of reactive policing. One community mobilization initiative called CommUNITY Support Team, located in Altona, Manitoba, has implemented the Canadian High-Fidelity Wraparound approach as its model of community mobilization. This mixed-methods case study examines how CommUNITY has implemented Wraparound, as well as the readiness factors in the local community that have supported the adoption of this approach. Findings suggest that the history of collaboration in this rural community, a commitment to the principles of Wraparound, leadership from the education sector, and a focus on adherence to high-fidelity implementation have enhanced CM in this setting. [ABSTRACT FROM AUTHOR]

While much has been spoken about the benefits and risks of student mobility in large scales, little attention has been given to how professors experience the burgeoning process of internationalization of higher education and how the presence of numerous international students has affected their teaching philosophies and practices. Given the importance of teachers' beliefs to how they enact their practices, and especially in a country like Canada that takes pride on their multiculturalism policies, it is imperative to understand how professors perceive the cultural diversity they face daily in the classroom. In this phenomenological study, semi-structured interviews were conducted with 10 professors at a Canadian university. Findings reveal how professors not only feel overwhelmed by this transforming scenario but also how their beliefs and experience pose a challenge to the process of internationalization itself. [ABSTRACT FROM AUTHOR]

Crime prevention programs in Canada have increasingly adopted community mobilization frameworks – a process in which individuals, groups, and organizations in a community come together to address particular social issues associated with individual risk, health and safety, crime prevention, and community development. These initiatives intend to address systemic issues that are strongly correlated with criminal activity and with community safety and well-being. Twelve community mobilization (CM) initiatives have been established in Manitoba. CM is often considered an innovative way to deal with high-risk individuals who are best served by an approach that activates communities to act on their behalf and, by doing so, increases community safety. CM is also considered a networked form of crime control that activates groups not normally involved with crime control. Although intending to mobilize communities to act, some of these programs have been critiqued as being state-centric and promoting a police agenda. We have found preliminary evidence that Manitoban initiatives have avoided these problems and retained autonomy and local governance in their design and operation. Using the theoretical concept of nodal networks (organizational sites that bring together institutions to shape a flow of events), we argue that models of CM in Manitoba have maintained local leadership and resisted standardization, which gives them the potential to meet the original goals of CM: to co-produce community-grounded definitions and practices of public safety. We introduce indicators to verify these nodal networks and discuss the possibilities for reimagining public safety. [ABSTRACT FROM AUTHOR]