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The development of Canadian broadcast policy and law respecting "content balance'' (and corollary notions of public "access and reply'' entitlements, "abusive speech,'' and "controversial issues of public importance'') exhibits significant definitional vagueness and discontinuity. The authors summarize the history of policy making in the area, and provide two case studies: one of religious television broadcasting, one of community radio broadcasting. These materials lead them to reject the notion of content balance as an element of regulatory terminology. Résumé: L'évolution des politiques canadiennes en matière de radiodiffusion et celle des règlements concernant les "représentations équilibrées'' (de même que des notions corollaires comme les droits d'accès et de réplique du public, le langage abusif et les sujets controversés d'intérêt public) témoigne d'un manque flagrant de précision et de continuité. Les auteurs résument l'histoire des politiques sur ces sujets et abordent également deux études de cas: l'un portant sur les émissions religieuses, l'autre sur les radios communautaires. Ces cas les amènent à conclure que la notion de représentation équilibrée ne constitue pas une composante de la terminologie de réglementation.

A structure to understand the reasons for computer success or failure is reported. It is represented as a matrix, where rows relate to the elements of a successful application, and the column structure is derived from diffusion theory as it relates to technology transfer.The rows are the result of a n u m b e r of years of implementation efforts and observation of the efforts of others. It asserts that to be successful, a computer application must have:

As recent scholarship has recognized, kinship is at the heart of Indigenous visions of law and alliance. This article explores an important shift in the kin metaphors used in intercultural alliances and treaty making in seventeenth-century eastern Canada. At the beginning of this period, Indigenous peoples and French colonizers described their relationship as an alliance of brothers. By the end of the century, the governor in Quebec was ritually addressed as a father by First Nations allied to the French. This new metaphor would outlive the French regime and endure for another two centuries as a key symbol in British–Indigenous relations. Scholars have generally attributed the paternal status of French (and, later, British) royal representatives in the alliance to the insistence of patriarchally minded Europeans, but, in fact, the notion of French fatherhood originated with Mohawk and Onondaga leaders as early as the 1640s as a corollary of their efforts to establish an alliance with the French. Only later was the new kin metaphor embraced by King Louis XIV's colonial representatives as an expression of absolutist power, subject to the approval of Indigenous nations who held their own opinions about the obligations of fathers toward their children.

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