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Les jeunes lesbiennes, gais, bisexuel·les, trans, queers, bispirituel·les ou autres (LGBTQ2+) vivent davantage d’instabilité résidentielle que les jeunes cishétérosexuel·les. Si ce constat est bien connu, la variation des expériences d’instabilité résidentielle au sein des jeunes LGBTQ2+ reste moins documentée. Cet article présente une démarche intersectionnelle quantitative pour explorer les variations dans le vécu d’instabilité résidentielle auprès d’un échantillon pancanadien en ligne de 2266 jeunes LGBTQ2+ âgé·es de 15 à 29 ans. Les modèles de régression logistique réalisés sur les croisements du groupe racial avec l’identité de genre ou l’orientation sexuelle révèlent que les positions minorisées sur les axes du sexisme, du cissexisme, du monosexisme, du binarisme de genre et du racisme/colonialisme étaient davantage associées à un vécu d’instabilité résidentielle. Ainsi, les jeunes trans autochtones et les jeunes pansexuel·les autochtones étaient les plus susceptibles d’avoir vécu de l’instabilité résidentielle, alors que les hommes cisgenres blancs et les jeunes monosexuel·les blanc·hes l’étaient le moins. Aucun effet d’interaction multiplicative et additive n’a été observé lors de combinaisons d’un groupe racial avec une identité de genre ou une orientation sexuelle, suggérant que les impacts individuels de ces positions sociales sur le vécu d’instabilité résidentielle ont tendance à se cumuler sans toutefois s’influencer mutuellement. Ces résultats comblent une lacune dans les écrits scientifiques et peuvent informer les instances décisionnelles afin de prévenir l’instabilité résidentielle chez les jeunes LGBTQ2+.

FR. Cet article s’intéresse au vécu dans les rédactions de journalistes qui appartiennent à des groupes minorisés. Soixante-et-un entretiens ont été réalisés auprès de journalistes LGBTQI et de journaliste racisé·es et témoignent des difficultés et atteintes sociales qu’ils et elles rencontrent au quotidien. Il apparaît en particulier qu’ils et elles se heurtent fréquemment à des assignations à l'engagement militant et à une présomption de partialité. Leurs collègues et leur encadrement remettent ainsi régulièrement en question leur objectivité et leur capacité à couvrir des sujets de manière neutre. L’enquête s’attache à expliciter la nature de ces assignations à l’engagement -qui se mêlent bien souvent à des discours professionnels- ainsi que leurs effets sur les journalistes qui en sont victimes. Face à ces assignations, souvent vécues par les journalistes comme des formes de violence, trois grandes stratégies de résistance ont été identifiées. Une première stratégie voit certains journalistes tenter convertir ces assignations à l’engagement en une preuve d’expertise sur certaines thématiques, en acceptant et en transformant les assignations pour en tirer profit. Une seconde stratégie cherche à renverser l’accusation de partialité en mobilisant des discours professionnels autour d’une maîtrise approfondie de la déontologie, qui devient alors un argument de défense. Enfin, une troisième stratégie consiste à questionner les fondements épistémologiques du journalisme pour invalider les reproches formulés, grâce à un discours critique sur les normes journalistiques et la défense de pratiques professionnelles plus inclusives. Cette étude met ainsi lumière toute l’ambiguïté des discours de valorisation de la « diversité » dans le journalisme tenus depuis le milieu des années 2000, qui ont réduit le problème à un manque de représentativité et de présence de journalistes concerné.es dans les rédactions, sans questionner les dynamiques de pouvoir toujours très fortes au sein de la profession. *** EN. This article examines the newsroom experience of journalists who belong to minority groups. Sixty-one interviews were carried out with LGBTQI and racialized journalists, revealing the difficulties and social offences they encounter on a daily basis, and more specifically, the frequent challenge of both being assigned to playing the part of activists, and facing the presumption of being biased. Their colleagues and managers regularly question their objectivity and their ability to cover issues in a neutral manner. This study sets out to explain the nature of these activist assignments - which are often mixed with professional discourse - and their effects on the journalists who are subjected to them. To counter such imputations, often experienced by journalists as forms of violence, three main strategies of resistance have been identified. The first strategy developed by journalists consists in attempting to convert these imputations to activism into a demonstration of their expertise on certain topics, hence accepting and transforming the imputation to their own benefit. A second strategy aims to reverse the accusation of bias by mobilizing a professional discourse on the thorough mastery of deontology, upheld as a defense argument. Finally, a third strategy involves questioning the epistemological foundations of journalism to invalidate the reproaches formulated through a critical discourse on journalistic norms and the promotion of more inclusive professional practices. This study hence highlights the strong ambiguity of the promotion of “diversity” rhetoric which emerged in the field of journalism since the mid-2000’s: confining the problem to a lack of representativeness and presence of minority journalists in the newsrooms, the power dynamics still at play within the profession have been left unquestioned. *** PT. Este artigo discute as experiências de jornalistas de grupos minoritários dentro das redações. Foram realizadas 61 entrevistas com jornalistas LGBTQI e racializados/as, evidenciando as dificuldades e agressões sociais enfrentadas diariamente por essas pessoas. Observa-se, especialmente, que muitas vezes são cobradas a exercer seu engajamento militante e são suspeitas de falta de isenção. Seus colegas e superiores questionam regularmente sua objetividade e capacidade de cobrir determinadas pautas de forma neutra. O estudo busca analisar a natureza dessa cobrança de engajamento – que muitas vezes vem misturada com discursos profissionais – e seus efeitos sobre os/as jornalistas atingidos/as. Em face dessas cobranças, geralmente experimentadas pelos jornalistas como uma forma de violência, foram identificadas três grandes estratégias de resistência. A primeira estratégia consiste na tentativa de converter essas imputações ao ativismo numa demonstração de sua especialização em determinados assuntos, aceitando e transformando a imputação em seu próprio benefício. Uma segunda estratégia busca reverter a acusação de parcialidade, utilizando-se do discurso profissional sobre o domínio aprofundado da ética jornalística, que passa a ser um argumento de defesa. Finalmente, uma terceira estratégia é questionar os fundamentos epistemológicos do jornalismo de modo a invalidar as críticas apresentadas, por meio de um discurso crítico em relação aos padrões jornalísticos e da defesa de práticas profissionais mais inclusivas. O estudo demonstra a ambiguidade do discurso de valorização da “diversidade” no jornalismo, adotado a partir de meados dos anos 2000, que vem reduzindo essa questão à falta de representatividade e da presença de jornalistas de grupos minoritários nas redações, sem questionar as dinâmicas de poder que ainda prevalecem na profissão. *** ES. Este artículo analiza las experiencias de periodistas pertenecientes a grupos minoritarios en las redacciones. Se realizaron sesenta y una entrevistas a periodistas LGBTQI y racializadas/os, que describen las dificultades y los prejuicios sociales que encuentran a diario. En particular se evidencia que se enfrentan con frecuencia a llamamientos al compromiso militante y a presunciones de parcialidad. Sus colegas y dirigencia cuestionan regularmente su objetividad y su capacidad para cubrir los temas de forma neutral. El estudio se propone explicar la naturaleza de estos llamamientos al compromiso ―que muy a menudo se mezclan con el discurso profesional― y sus efectos en las/os periodistas que las sufren. Ante estos llamamientos, que a menudo son vividos por las/os periodistas como formas de violencia, se han identificado tres estrategias principales de resistencia. En la primera estrategia, algunas/os periodistas intentan convertir estos llamamientos al compromiso en evidencias de su pericia sobre determinados temas, aceptando y transformándolos para sacarles provecho. Una segunda estrategia pretende revertir la acusación de parcialidad, movilizando el discurso profesional en torno a un dominio profundo de la ética, que se convierte entonces en argumento de defensa. Por último, una tercera estrategia consiste en cuestionar los fundamentos epistemológicos del periodismo para invalidar las críticas formuladas, mediante un discurso crítico sobre las normas periodísticas y la defensa de prácticas profesionales más integradoras. Este estudio pone de relieve la ambigüedad de los discursos de valoración de la “diversidad” en el periodismo empleados desde mediados de la primera década del siglo XXI, que han reducido el problema a una falta de representatividad y de presencia de las/os periodistas afectadas/os en las redacciones, sin cuestionar las dinámicas de poder que siguen preponderando en el seno de la profesión. ***

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Si les études autochtones sont marquées par la visibilité grandissante de certain.e.s poètes et écrivain.e.s des Premières Nations au Canada, il est possible de repérer des innovations esthétiques qui, au-delà de la poésie et du roman, intègrent de manière plus forte le point de vue des destinataires. C’est le cas du dialogue initié par Natasha Kanapé Fontaine et de Deni Ellis Béchard évoquant le racisme et l’ignorance de l’histoire des Premières Nations dont celle de la nation innue. En s’inscrivant dans une tradition épistolaire classique, Natasha Kanapé Fontaine et Deni Ellis Béchard s’adressent à un destinataire québécois en lui proposant de reconsidérer l’histoire du Québec et du Canada en prenant en compte l’héritage de la nation innue. Cet échange de lettres prend l’allure d’une conversation vivante et est utilisée comme une forme de didactisation des débats de la Commission de vérité et réconciliation du Canada sur les abus systématiquement commis dans les pensionnats. Cette Commission a rendu son rapport en 2015 peu avant la parution de Kuei, je te salue en pointant les racines d’un racisme institutionnalisé. Si la littérature autochtone s’affirme sans aucun doute comme un acte de ”survivance” culturelle, il semble que ce dialogue soit davantage habité par la création d’une empathie. En ayant recours aux méthodes de la communication non violente, nous aimerions analyser la manière dont cette œuvre travaille sur la relation intercommunautaire au Québec dans une perspective de pédagogie interculturelle Nous nous intéresserons au péritexte éditorial, à la musicalité du dialogue fait de reprises, de refrains et de commentaires avec la découverte des dernières lettres. Quel est le contrat proposé au lecteur par les deux protagonistes pour l’emmener dans ces vingt-six lettres ? Puis, nous nous intéresserons à l’apprentissage des mots-clés de la langue innue pour correspondre et enfin aux métaphores utilisées par les deux auteurs pour frayer ce chemin de la reconnaissance. L’hypothèse que nous émettons est celle d’une remembrance qui n’est pas une mémoire accusatrice, mais une mémoire réincorporant l’oubli de ces communautés. Cette réincorporation nous semble dessiner la voie d’une empathie nécessaire pour aborder la question de la réconciliation des mémoires.

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Copyright of Akofena is the property of Universite Felix Houphouet Boigny and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Akofena is the property of Universite Felix Houphouet Boigny and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

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Les communautés francophones des Prairies, comme ailleurs au Canada, participent aux dynamiques liées au colonialisme d'où elles tirent leurs avantages relativement aux autres groupes linguistiques et d'où elles reprennent leurs structures internes qui tendent à favoriser les populations blanches et d'origines culturelles et religieuses européennes. Dans cet article, je vise à développer une conception dynamique du colonialisme en mettant l'accent sur le processus de colonisation et sa continuation contemporaine par la racialisation et la recolonisation. Pour ce faire, je m'appuie sur les travaux de Joyce Green et d'Himani Bannerji qui utilisent toutes deux les concepts de racialisation et de recolonisation et l'appliquent à des situations précises qui touchent tant aux peuples autochtones qu'aux personnes racialisées, nouvellement immigrées ou dont les familles sont établies depuis plusieurs générations. La présentation de chacun de ces concepts est suivie à chaque fois d'une application à la francophonie canadienne. De cette contribution avant tout philosophique à la compréhension de la place de la francophonie dans l'ordre colonial canadien ressort une relativisation des communautés francophones, où celles-ci sont certes minorisées sous certains aspects, mais bénéficient néanmoins des structures coloniales et raciales de l'État canadien et contribuent à les maintenir en place. [ABSTRACT FROM AUTHOR]

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L’article aborde le cinéma afro-brésilien à partir de l’expérience de Jeferson De, un réalisateur brésilien, qui participe à l’essor de la production cinématographique brésilienne, nommée Retomada (reprise), qui débute en 1995. Dans les dernières années, un nombre de projets de financement pour le cinéma avait pour objectif de diversifier la production brésilienne de façon à promouvoir la pluralité thématique, régionale et raciale peu visible au cours de l’histoire de l’audiovisuel brésilien. Jeferson De est l’un des représentants de cette cinématographie, dont le film Bróder exprime la maturation du réalisateur avec l’élaboration de son style d’auteur.

Les rapports d’interculturalité dans le cadre du travail social sont des thématiques intégrées dans les apprentissages en travail social. Abordée en recherche ou en intervention, l’interculturalité nécessite de se questionner sur sa posture et sur le cadre de la rencontre avec l’autre. Cet article vise à montrer comment l’approche socio-clinique et la pratique anti-oppressive permettent de créer un espace d’interpellation bienveillant pour une recherche en contexte d’interculturalité, traitant spécifiquement des problématiques de racisme. Il s’agira ici non pas de montrer l’analyse des données d’une recherche, mais de les utilisées pour donner à voir dans quel espace les récits des participant.e.s à la recherche se sont donnés à entendre.

This article focuses on the representation of Black characters in the French comic series Astérix. Written by René Goscinny and illustrated by Albert Uderzo, the series first appeared in 1959, during the wars of decolonization in the last remnants of the French Empire. Although Astérix is meant to entertain, it is still a product of its time, especially in its portrayal of characters of African descent. The series is populated with Black men as pygmies, cannibals, or with obvious ape-like characteristics. Almost all have distorted small skulls, enormous red lips, and speak in grotesque accents. Although the colonial and racist imagery of the early Franco-Belgian bande-dessinée has been the subject of scrutiny, the racist caricatures of Astérix have received surprisingly little academic criticism. This article addresses the origins of these colonial influences, provides examples of racial stereotypes, and discusses the persistence of such portrayals in contemporary albums. [ABSTRACT FROM AUTHOR]

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El desplazamiento es inherente al ser humano, ya sea en el seno de poblaciones nómadas o sedentarias, sea aquel voluntario o forzoso debido a peligros provocados por conflictos de todo tipo, a los efectos del clima, o por cualquier otro motivo. Así ha sido a lo largo de nuestra historia, una llena de migraciones continuadas que han ido configurando y que siguen dando forma a las sociedades en las que hoy nos hallamos. Ello, no obstante, se halla en tensión con el concepto de territorialidad que pretende explicar la voluntad humana de dominar el espacio, y con el motivo de pertenencia a un grupo determinado, todo lo cual motiva respuestas diferentes en el momento de acoger a las personas recién llegadas por parte de la población autóctona.La migración es una característica definitoria de Europa, tanto en aquellos periodos con desplazamientos dentro del propio continente o hacia otros lugares, como actualmente, un momento en el que se ha convertido en destino de millones de personas. La acogida de la ciudadanía y de las instituciones comunitarias y de cada país en particular nos muestra síntomas de sociedades y aparatos políticos receptivos con quien se parece, es decir, con quien es semejante en apariencia física y en cultura a la sociedad nativa, mientras que el rechazo predomina cuando la persona recién llegada parece distinta, o lo que es lo mismo, difiere en alguna de sus características físicas más visibles. La respuesta actual de las sociedades e instituciones en la Unión Europea con respecto al desplazamiento causado por el conflicto en Ucrania es un claro ejemplo de ello.

The construction of the unsuccessful life insurance character Le Ventre de l’Atlantique by Fatou Diome ABSTRACT: Giving birth to children has become a way to buy life insurance in some parts of sub-Saharan Africa. Since children have an obligation to take care of their parents. This is precisely what Fatou Diome’s Le Ventre de l’Atlantique (2003) portrays, through a budding footballer named Moussa whose scout Jean-Charles Sauveur predicted a great career in French and even European clubs. Unfortunately, his soccer career will suddenly come to an end. He will experience social precariousness in France before being deported for illegal residence. His return to his native country will further increase his suffering because everyone will disassociate themselves from him on the grounds that he is worthless because he could not make a fortune in France. Behind his social rejection with tragic consequences, the author strongly criticizes the alleged African family love. RÉSUMÉ: Mettre au monde des enfants est devenu une manière de souscrire à une assurance-vie dans certaines contrées d’Afrique subsaharienne. Puisque les enfants ont l’obligation de prendre soin de leurs parents. C’est précisément ce que met en scène Le Ventre de l’Atlantique (2003) de Fatou Diome, à travers un footballeur en herbe nommé Moussa à qui son recruteur Jean-Charles Sauveur prédisait une grande carrière dans les clubs français voire européens. Malheureusement, sa carrière footballistique va subitement prendre fin. Il va connaître la précarité sociale en France avant d’être expulsé pour séjour irrégulier. Son retour au pays natal va davantage accroire sa souffrance car tout le monde va se désolidariser de lui au motif qu’il ne vaut rien parce qu’il n’a pas pu faire fortune en France. Derrière son rejet social aux conséquences tragiques, l’auteure critique vivement le prétendu amour familial africain.

Trop souvent, les appareils critiques qui guident des chercheur.e.s dans leurs lectures de littératures autochtones ont été principalement développés par des érudits blancs qui se positionnent en tant que spécialistes ou experts. Dans ce sens, la blanchité n’est pas simplement réductible à des personnes blanches; il s’agit d’un système hégémonique et suprémaciste qui confère une dominance aux Blanc.he.s. De plus, la blanchité normalisée et institutionnalisée est rarement reconnue par les personnes blanches, mais pour survivre à la violence de la suprématie blanche, les personnes racisées et autochtones ont souvent développé une connaissance remarquable de toute une variété de comportements, de systèmes, d’histoires, de pratiques culturelles blancs qu’ils et elles décrivent depuis longtemps, en détail, et souvent de façon critique. Dans cet article, je me penche sur plusieurs écrits dans lesquels des écrivains autochtones voient et nomment la blanchité de manière explicite. En mettant les savoirs et les théories diverses et autochtones au premier plan, mon objectif est non seulement de dévoiler un centre blanc non marqué pour le dénaturaliser, mais aussi, pour voir autrement. Et en situant la littérature québécoise et son analyse dans une perspective wendate, ou bien, depuis un point de vue innue, dans cette article, la blanchité devient un objet d’étude. Quelles sont les stratégies adoptées par les écrivain.e.s pour démasquer la blanchité, ses mensonges et ses ruses? Lorsqu’un.e écrivain.e autochtone fait vivre un personnage qui s’oriente vers, ou se détourne de, la blanchité, quels sont les contraintes ? Pour répondre à ces questions, j’examinerai la curiosité, la compassion et la colère qui informent des réflexions littéraires autochtones sur la blanchité.

This article analyzes the theme of identity in the poetic work of one of the founding fathers of Afro-Caribbean letters Léon-Gontran Damas (1912-1978), whose works are still better known in English-speaking or Portuguese-speaking countries than in metropolitan France. Starting from the first cry of black revolt in poetry against the French presence in the overseas territories (Pigments, 1937), we will try to explain the originality of this multifaceted writer whose positions taken against the assimilationist policies of the French Republic and the disastrous consequences of the colonial enterprise have long irrigated the thought of Creole authors (Tirolien, Fanon, Glissant, Depestre) in their fight for a better consideration of the cultural and linguistic specificities of the French Antilles. In addition, the paper pays homage to his extraordinary literary work as well as his struggle for the freedom and the dignity of the colored people worldwide. What is more, the rise in power of racist and discriminatory attacks and the extremization of the discourse of many Western politicians prove that the author's literary work has never been so topical since it still constitutes a bulwark against the resurrection of European colonial thought and its imperialist excesses. After all, Damas' anti-racism invites us to fiercely resist a logic of scapegoating minorities in multicultural societies, especially in formerly colonizing and slaving countries where the followers of the exploitation of man by man occupy the center front of the media scene and whose hate speech against socially disadvantaged classes seriously undermine living together. [ABSTRACT FROM AUTHOR]

Context: Healthcare programs innovate to improve teaching of Indigenous realities to nonindigenous undergraduates. However, there are no validated French-language scales to measure the impact of those interventions on prejudices toward Indigenous peoples. Goal: This paper aims at presenting the French translation and preliminary validation of the Old-Fashioned and Modern Prejudiced Attitudes Toward Aboriginals Scales (O-PATAS and M-PATAS). Methods: Thirty medical students completed the original version (OV) and translated (TV) and 78 additional students completed the TV. Cronbach’s alpha (α) andMcDonald’s omega(ω) were used to assess the reliability of the scales. Concurrent validity was assessed with intra-class correlations and paired t-tests comparing OV and TV scores. Construct validity was explored with a two-factor factorial analysis. Results: Fidelity of the TV scales is acceptable and comparable to the ones found in the OV (α≥0.81, ω≥0.85). The absence of difference between the OV and TV scores, and the strong intraclass correlation between the total scores in both languages (r ≥0.80, p<0.001) support concurrent validity of the TV. The factor analysis did not reproduce the 2-factors structure expected, likely due to a lack of power. Conclusion: This study reports a TV of the O-PATAS and M-PATAS with similar psychometric properties to their OV. A use of these versions at a larger scale will allow to assess their dimensionalities in French Canadian settings. [ABSTRACT FROM AUTHOR]

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Education is heavily influenced by colonization from the Western World. This paper addresses the historical context of colonization around the world and highlights the creation of the current power structure, categorizing people as superior or inferior- based on race. The continuation of these systemic issues is, what Anibal Quijano calls, coloniality of power, and has caused a subconscious acceptance from the oppressed and oppressor. This seeps into every aspect of education: students, teachers, curriculum, funding, and politics. Although teachers are believed to be education’s change agent, they are not truly taught how to transform the current system. They are not challenged to question coloniality of power’s impact on education. This causes teachers to begin educating the next generation without a deep understanding of who they are, what they believe, and the affects this has on their teaching practices. I will share my experiences as a black woman, explaining how this has impacted my life, how I viewed myself growing up, the norms I ingested as truth, and the lack of racial consciousness I had until my late 20’s. My late blooming of understanding led me to an exhaustive search for answers. In my quest, I found a solution to this oppressive pattern- the decolonization of education, a dismantling of the current power structure. If teachers are taught this at the undergraduate level, I believe we will have a more equitable educational system.

Ce travail propose d'analyser le roman Negra de Wendy Guerra (Anagrama, 2013) depuis une perspective afro-féministe. En effet, dès le titre, l'œuvre semble poser la situation de dominations et de revendications de type intersectionnelles : Negra ou comment être une femme noire à Cuba au XXIe siècle. Un positionnement qui ne se voit toutefois que partiellement confirmé par la lecture. Il apparaît que le roman ne s'émancipe guère d'une certaine colonialité de l'imaginaire (touchant particulièrement les représentations des femmes noires) ni de la domination masculine blanche du champs littéraire.

Copyright of Nouvelles Pratiques Sociales is the property of Revue Nouvelles Pratiques Sociales and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Nouvelles Pratiques Sociales is the property of Revue Nouvelles Pratiques Sociales and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Nouvelles Pratiques Sociales is the property of Revue Nouvelles Pratiques Sociales and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Recherches Feministes is the property of Groupe de Recherche et d'Echange Multidisciplinaires Feministes and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

This contribution is the result of a collective work of members of the RT24 network of the French Sociological Association (AFS) around the concepts proposed by C. Guillaumin. The latter have enabled us to analyze the articulation of social relations and the processes of minoritization at work in our various terrains. Our intention is to contextualize and question the conceptualization of the “majority/minoritized” relationship, by linking it to other concepts and theories, in order to make it operational. Our analysis is structured around three axes that complement one another: to show the symbolic forces of minoritization through the concept of “mental form”, to think about the possible autonomy of minorities in relation to the majority in their ways of self-defining, and to capture the interlocking processes of sexist and racist minoritization at work between racialized people. [ABSTRACT FROM AUTHOR]

Echoing various controversies on gender and race that have arisen in the French political arena in recent years, minority knowledge has faced a new wave of strong resistance. By analyzing the rhetorical persistence of anti-minority discourse as well as its current specificities (opposition to the so-called “gender theory”, rejection of the category of race), the article shows the ongoing relevance of Colette Guillaumin’s ideas today in analyzing the rationale and stakes of this offensive. Throughout her work, Guillaumin has been engaged in reflecting on the oppositions raised by minority voices and has helped to forge the concepts targeted by the current attacks (minority, race, racization). [ABSTRACT FROM AUTHOR]

The multiple death of Black Americans at the hand of the police, far from isolated incidents, reveal a larger system of racial oppression. This article explains how police violence became the starting point that reignited the struggle for racial equality and exposed the myth of Obama’s post-racial America. It also shows how the movement Black Lives Matter contributes to fight systemic racism through the deconstruction of racist stereotypes and the prooduction of alternative reprensentations. Through Black Lives Matter, many Blacks found a space of expression and collective action. To participate in the struggle helps channeling the anger created by police violence and social and racial injustice. If racial equality remains far from being overcome in the United States, the ubiquity and sophistication of the public debate is already a major accomplishment of this new generation of Black activists. [ABSTRACT FROM AUTHOR]

Copyright of Revue des Sciences de l'Education is the property of Revue des Sciences de l'Education and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

La (quasi)disparition des gynolectes et pédolectes et le développement des incivilités (insultes et propos violents) n’empêchent pas l’apparition de nouveaux domaines tabous en français. Les fondamentalistes religieux s’insurgent encore contre ce qu’ils considèrent être des blasphèmes mais il sont minoritaires. En revanche les propos machistes, racistes, antisémites, négationnistes provoquent des réactions indignées de la part de la population, beaucoup plus sensible à ces sujets, et font l’objet de poursuites devant les tribunaux et de condamnations.

Following the mediatized death of Jamel Dunn in Florida in 2017, this paper situates the event of death within familiar cycles of moral condemnation, on the left, and the context of recursive circuits of mediatized and racialized violence, on the right. As we watch ourselves watching the boys watching (and filming) his death, the paper hopes to complicate our understanding of digital hate speech, moral subjectivity, and culpability. Between the curse of death and its recursive afterlife, it advances a tentative claim about ethical complicity across our digital media ecologies. [ABSTRACT FROM AUTHOR]

Copyright of Synergies Algérie is the property of GERFLINT (Groupe d'Etudes et de Recherches pour le Francais Langue Internationale) and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Journal of the Faculty of Philosophy in Sarajevo / Radovi Filozofskog Fakulteta u Sarajevu is the property of Faculty of Philosophy in Sarajevo and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

This article tells the story of the racialized workspaces specific to black and white patients in the psychiatric hospitals and asylums of the US South between 1870 and 1910. Using two archival materials collected at the Central State Asylum for Colored Insane, Virginia, and the Central Louisiana State Hospital founded in Pineville, Louisiana, 1906, this essay studies the way the treatments of black behaviors by “therapeutic” work were set up and implemented in these new segregated spaces. [ABSTRACT FROM AUTHOR]

Copyright of Clio. Femmes, Genre, Histoire is the property of Belin Editeur and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Présence Francophone is the property of College of Holy Cross, Department of Modern Languages & Literatures and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

This essay analyzes recent transformations in French secularism, observed from the standpoint of the changes in the hierarchization of various secular norms. After reviewing the legal and historical context of French secularism and the interpretation of it as "ambiguous liberalism" (Jean-Pierre Machelon), the essay focuses on the special relationship that this secularism has to Islam. The second part of the essay concentrates on the period 2002-2012, focusing, in particular, on the policies of former Minister of the Interior and, later, President of the Republic Nicolas Sarkozy. Three stages in this transformation are reconstructed here: they lead from "New Secularism" through so-called "Positive Secularism" to "Falsified Secularism". [ABSTRACT FROM AUTHOR]

Copyright of Bulletin d'Histoire Politique is the property of L'Association Quebecoise d'Histoire Politique and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)