The Catholic Origins of Quebec’s Quiet Revolution, 1931-1970
Référence bibliographique 
Gauvreau, Michael. 2005. The Catholic Origins of Quebec’s Quiet Revolution, 1931-1970. Montréal: McGill-Queen’s University Press.
Intentions : Proposer une nouvelle interprétation historique de la Révolution tranquille en portant un regard sur l’importance de la religion catholique dans le processus de modernisation et de libéralisation du Québec, à travers la transformation de l’institution au cœur de la culture québécoise : la famille.
Questions/Hypothèses : « Was the type of Catholicism promoted within the Catholic Action movement a bulwark of tradition, or was it a significant factor in the dynamic entry of modern cultural values into Quebec society? Was Catholicism, as both ’liberal’ and ’revisionist’ historiographies suggest, simply marginal to the formation of a modern urban society in Quebec and to the building of modern ideas of the state, or did it offer access to a range of more dynamic, democratic social identities? And if ’modernity’ as a cultural phenomenon is to be understood as a search for authenticity and intensity of experience, and as a sense of profound rupture with the past, given the pervasive nature of Catholicism in Quebec’s public life and social values before 1960, should not historians look to religion, and in particular to transformation within Roman Catholicism itself, in order to examine the changes that helped define a series of ’modern’ values in the public ideologies and personal identities of youth, masculinity, femininity and family? » (pp. 9-10)
Échantillon/Matériau : « The principal source for this study is the records generated from the 1930s to the 1960s by a number of Catholic Action lay organizations. The main collection, the Fonds Action Catholique Canadienne was found as the Archives de l’Université de Montréal. » (p. 10) The author also used sources such as « Le Devoir», la « Revue Dominicaine », « Maintenant » et « Relation »; as well as Quebec’s Royal Commission on Education, found at the Fonds Paul Larocque.
Type de traitement des données : Analyse de contenu
« The Catholic Origins of Quebec’s Quiet Revolution challenges a version of history central to modern Quebec’s understanding of itself: that the Quiet Revolution began in the 1960s as a secular vision of state and society which rapidly displaced an obsolete, clericalized Catholicism. Michael Gauvreau argues that organizations such as Catholic youth movements played a central role in formulating the Catholic ideology underlying the Quiet Revolution and that ordinary Quebecers experienced the Quiet Revolution primarily through a series of transformations in the expression of their Catholic identity. Gauvreau offers a new understanding of Catholicism’s place in twentieth-century Quebec. Catholicism emerges as an institution increasingly dominated by the priorities of lay people and as the central force in Quebec’s cultural transformation during the mid-twentieth century. He shows that the Church espoused a particularly radical understanding of modernity between the 1930s and the 1960s, especially in the areas of youth, gender identities, marriage, and family. » (quatrième de couverture)
Mapping the Margins: The Family and Social discipline in Canada, 1700-1975
Référence bibliographique 
Christie, Nancy et Gauvreau, Michael. 2004. Mapping the Margins: The Family and Social discipline in Canada, 1700-1975. Montréal; Kingston: McGill-Queen’s University Press; Ithaca.
Intentions : «The purpose of this volume is twofold. First, it seeks to examine the ways in which the family defined membership, dependency, and exclusion and, in turn, how it was the agent in articulating institutional and state constructions of marginality; and second, it explicitly sets out, through an examination of those who fell outside de demographic measure of the conjugal household, to test the prevailing historiographic assumption that the nuclear family was irrevocably normative in Western society.» (p. 4)
Échantillon/Matériau : Données documentaires diverses
Type de traitement des données : Réflexion critique
«This volume explores […] the historical experience of widows, spinsters, reconstituted families, bachelors, orphans, the insane, the elderly, and unmarried mothers in order to determine which conjunction of variables – gender, class, or socio-economic and marital status – combined to marginalize and stigmatize specific family members. And by so doing, the book advances the central theoretical proposition that the family must be conceived like any other set of social relationships, as a regulatory institution resting upon a system of unequal hierarchies of age, gender, and social status.» (p. 4) «The essays in this volume seek to provoke new interpretations that place the culture of the family at the centre of narratives of social history, as integral to the articulation of social identities and to the process of state formation. Indeed, any historical elucidation of the transition towards modern social practices must begin with the study of the form and function of the family, for as these essays show, far from being divorced from the ebb and flow of history, it was a fundamental determinant of the pace of social change.» (p. 15-16)
Les texte suivants font l’objet d’une fiche dans Famili@: - Brun, Josette, «Gender, Family, and Mutual Assistance in New France: Widows, Widowers, and Orphans in Eighteenth-Century Quebec» - Bradbury, Bettina, «Itineraries of Marriage and Widowhood in Nineteenth-Century Montreal» - Gossage, Peter, «Marginal by Definition? Stepchildren in Quebec, 1866-1920» - Hubert, Olliver, «The Invention of the Margin as an Invention of the Family: The Case of Rural Quebec in the Eighteenth and Nineteenth Centuries» - Baillargeon, Denyse, «Orphans in Quebec: On the Margins of Which Family?»
The Emergence of Personalist Feminism: Catholicism and the Marriage-Preparation Movement in Quebec 1940-1966
Référence bibliographique 
Gauvreau, Michael. 2002. «The Emergence of Personalist Feminism: Catholicism and the Marriage-Preparation Movement in Quebec 1940-1966». Dans Households of Faith: Family, Gender and Community in Canada, 1760-1969 , sous la dir. de Nancy Christie, p. 319-347. Montréal; Kingston: McGill-Queen’s University Press.
Intentions : «This essay argues that the impetus, definition, and institutional promotion of these ‘modern’ attitudes came from within Catholicism itself, but not from the institutional hierarchy, whose outlook on most social remained exceedingly conservative. A new progressive Catholic attitude to questions of family and sexuality was articulated by women, who dominated the carious Catholic Action movements which flourished during this period as expressions of lay initiative.» (p. 321)
Échantillon/Matériau : L’auteur utilise des sources premières comme des journaux de l’époque et d’autres écrits de la période portant sur les questions familiales et de sexualité.
Type de traitement des données : Analyse de contenu Réflexion critique
«By the late 1960s the creative synthesis between Roman Catholicism and the initiative and aspirations of laywomen that had launched the marriage-preparation movement in Quebec had broken down in the wake of the papal encyclical Humanae vitae, which categorically condemned all forms of ‘artificial’ birth control. As the lay directorate of the SPM [Service de Préparation au Mariage] sought to jettison official affiliation with the church in response to what it believed was the more ‘pluralist’ nature of Quebec society in the wake of de-confessionalization, the clergy themselves attempted to reassert tighter control over definitions of marriage and sexuality by launching their own courses in premarital counselling. What this attempt to reimpose clerical authority indicated was that by the late 1960s Catholicism, particularly in the area of marriage and sexuality, no longer mediated between tradition and modernity. […] The SPM’s program, which stressed sexual education, family planning, anatomy, and sexual role-playing, was dismissed as a humanistic gospel of liberation at odds with the traditional teachings of the church.» (p. 338)