[pt] Esta pesquisa, situada no ponto de convergência entre os estudos de identidade organizacional e os estudos sociais de memória, tem por objetivo investigar a recorrente (re)construção identitária de uma escola privada (fundada em 1969 e situada na cidade do Rio de Janeiro), a partir de suas práticas e ações mnemônicas coletivas. Com o objetivo de aprofundar o entendimento das relações entre identidade e memória no âmbito coletivo, este trabalho propôs-se a investigar os dois conceitos a partir da perspectiva social construcionista, fruto de um processo de negociação cotidiana entre os membros da organização, influenciado por diferentes indivíduos, grupos, equipes de gestão e outros coletivos. No que diz respeito aos procedimentos metodológicos, a coleta de dados utilizou fontes provenientes de (a) entrevistas com membros da organização de diferentes funções e níveis hierárquicos; (b) entrevistas com membros externos relacionados à organização de forma indireta; (c) coleta documental; e (d) observação não participante. Em relação à análise dos dados, assumiu-se a flexibilidade da análise temática, para compreender o fenômeno proposto levando em consideração as influências de diferentes atores e contextos sociais. Foram identificados cinco períodos-chave, nos quais a reconstrução identitária se mostrava, de forma mais explícita, necessária à continuidade da essência da organização, e as práticas e ações mnemônicas foram então analisadas ao longo desses períodos. Desta forma, foi possível identificar como a relação dinâmica (processo social contínuo de construção e reconstrução) entre identidade e memória contribuiu para manter a continuidade, ao longo de cinquenta anos, da identidade da escola Edem. / [en] This research, located at the point of convergence between the organizational identity studies and the social memory studies, aims to investigate the recurrent identity (re)construction of a private school (founded in 1969 and located in the city of Rio de Janeiro), through its collective mnemonic practices and actions. In order to deepen the understanding of the relations between identity and memory in the collective sphere, this work has proposed to investigate the two concepts from the social constructionist perspective, the result of a negotiation process among the members of the organization, influenced by different individuals, groups, management teams and other collectives. With regard to methodological procedures, the data collection used the sources from (a) interviews with members of the organization of different functions and hierarchical levels; (b) interviews with external members related to the organization in an indirect way; (c) collection of documents; and (d) nonparticipant observation. In relation to the data analysis, the flexibility of the thematic analysis was assumed in order to understand the proposed phenomenon, taking into account the influences of different actors and social contexts. Five key periods were identified, in which identity reconstruction was more explicitly required for the continuity of the organization s essence, and mnemonic practices and actions were then analyzed over these periods. In this way, it was possible to identify how the dynamic relationship (continuous social process of construction and reconstruction) between identity and memory contributed to maintaining the continuity, over fifty years, of the essence of the identity of Edem school.

No / Raman spectroscopy was evaluated as a non-destructive analytical tool for the characterisation of white substances in burials. In addition, Fourier transform Raman spectroscopy was used to assess the conversion of hydrated lime into calcium carbonate. Fourteen samples of white substances from archaeological and forensic sites were analysed and characterised. The results show that not all white residues in burials are lime. Lime can easily be mistaken for other building materials (gypsum), for minerals (brushite) or degraded metal (cerussite). This study highlights the need for chemical analysis of white residues when encountered in burials. Analytical information derived from Raman spectra of white substances can further assist in the interpretation of the taphonomic processes of burials and their funerary context. Copyright (c) 2014 John Wiley & Sons, Ltd.

Cette recherche porte sur l’expérience socio-scolaire des jeunes adultes issus de l’immigration d’origine coréenne au Québec, et ce, étudié à travers la question des processus d’identification ainsi que leur rapport à la culture. L’enquête met notamment en évidence l’ambiguïté reliée à l’identité des jeunes coréens et coréennes de minorité modèle. La problématique étudiée porte plus spécifiquement sur le vécu de frontières avec le groupe majoritaire et le sentiment d’appartenance des jeunes adultes issues d’une minorité racisée ayant rarement fait l’objet d’une étude spécifique. Le concept de processus d’identification, avec son caractère dynamique, permet, dans le cadre de cette recherche, de reconnaître le travail de négociation entre, d’une part, la catégorisation et, d’autre part, l’auto-identification. Cette négociation par l’acteur prend notamment place entre les multiples influences ethnoculturelles et les rapports d’oppression raciale auxquels ces jeunes adultes peuvent être confrontés dans leur expérience. En effet, ceux-ci se retrouvent ainsi à la croisée d’un Québec francophone, d’un Canada anglophone, d’une communauté ethnique coréenne, mais également devant divers préjugés racisant contribuant à inférioriser leur origine ethnique. En allant au-delà des portraits statistiques, l’originalité de cette étude tient dans l’analyse exploratoire de l’expérience socio-scolaire – et le sens attribué à cette expérience par les individus – à travers leurs discours construits par l’entremise d’entretiens qualitatifs. La recherche a su montrer que les individus forment des rapports complexes hybrides à leur identification et que la catégorisation par le groupe dominant est constamment négociée en des formes variées de résistance. Cette catégorisation a été vécue par les participant·es sous la forme de pressions ethniques et sociales, d’invalidation et d’exclusion sociale. Les résultats de nos analyses suggèrent également que les transitions d’institution scolaire marquent des moments importants de renégociation des frontières, tout comme la (re)découverte culturelle du pays d’origine de la Corée du Sud. Finalement, le rapport à la culture des participant·es a révélé la place centrale du français et de la blanchité dans l’identité québécoise et le potentiel de remise en question des préjugés et d’ouverture sur la culture que porte la nouvelle vague de culture populaire sud-coréenne à l’étranger. / This research focuses on the socio-educational experience of young adults with an immigration background of Korean origin in Quebec studied through the question of their identification processes as well as their relationship to culture. In particular, the research highlights the ambiguity surrounding the identity of young Koreans from model minority groups. The problematic concerns more specifically the lived experience of borders with the majority group and the feeling of belonging of young adults from a racialized minority that have rarely been the subject of a specific study. The concept of identification process, by its dynamic nature, allows us, within the context of this research, to recognize the work of negotiation between, on one hand, categorization and, on the other hand, self-identification. This negotiation by the actor particularly takes place between the multiple ethnocultural influences and the racial oppressive relationships that these young adults may face in their experience. Indeed, they thus find themselves at the crossroads of a French-speaking Quebec, an English-speaking Canada, a Korean ethnic community, but also faced with various racial prejudices that contribute to inferiorize their ethnic origin. By searching beyond statistical portraits, the originality of this study lies in the exploratory analysis of school experiences – and the meaning attributed to this experience by the individuals – through their discourse constructed with qualitative interviews. This research has shown that individuals form complex hybrid relationships with their identification and that categorization by the dominant group is constantly negotiated through various forms of resistance. This categorization was experienced by the participants as ethnic and social pressures, invalidation, and social exclusion. The results of our analyzes further suggest that transitions between school institutions mark important moments of borders’ renegotiation, and so does the cultural (re)discovery of their origin country of South Korea. Finally, the participants’ relationship to culture revealed the central place of French and whiteness in Quebec’s identity and the potential to question prejudices and to open to culture that holds the new wave of South Korean popular culture South Korean overseas.

[pt] Com a crescente valorização do passado pela sociedade, as organizações passaram a se preocupar em contar suas histórias, a preservar suas memórias e a construir uma identidade coletiva e plural com base em seus feitos, seus heróis, suas tradições e – principalmente – compartilhando significados. Considerando o caráter discursivo, temporal e fluido da Identidade Organizacional, propostas por Mary Jo Hatch, Majken Schultz e outros teóricos da área de estudos organizacionais, partiu-se da abordagem que apresenta a relação entre indivíduos e organizações como sendo mediada por identidades. Estas são, por essência, múltiplas e conflituosas e, a todo tempo, constituídas e reconstituídas nas relações entre as organizações e os agentes sociais a elas relacionados. Essa abordagem complementa-se aos trabalhos de pesquisadores como Bárbara Misztal e pavimenta um caminho que concilia a relação entre as identidades individuais com a formação de identidades coletivas a partir da memória, ou do que os grupos sociais têm a lembrar. Uma das formas de se fazer isso é a criação de espaços de memória organizacional, constituídos a partir dos interesses e demandas do presente com os usos e atualizações estratégicas feitas de suas histórias. Nesse contexto, esta pesquisa tem como objetivo analisar o papel do espaço de memória do Clube de Regatas do Flamengo (Fla Memória) no processo de construção e representação de sua Identidade Organizacional. Os dados foram coletados a partir de entrevistas, de observação não participante, com registros fotográficos e em um diário de campo. Os dados foram analisados assumindo o caráter relacional e discursivo dos fenômenos organizacionais, à luz da abordagem teórico-metodológica da Análise do Discurso, proposta por Teun Van Dijk, que considera a realidade como subjetiva e plural. A partir dos resultados alcançados, a tese propõe um quadro teórico-analítico original, baseado no conceito proposto por Eviatar Zerubavel de comunidades mnemônicas, para analisar a partir de três dimensões as relações entre agentes sociais e os espaços de memória das organizações. São elas: 1) eu fiz a história – com o uso e representação da memória de quem viveu os acontecimentos retratados; 2) eu vi a história – representado por aqueles que assistiram aos acontecimentos representados; e 3) eu ouvi a história – representado por aqueles a quem as histórias da organização são contadas. / [en] With the growing appreciation of the past by society, organizations began to concern themselves with telling their stories. Thus they are able to preserve their memories and create a collective and plural identity based on their deeds, their heroes, their traditions and especially - sharing meanings. Considering the discursive, temporal and fluid character of Organizational Identity, proposed by Mary Jo Hatch, Majken Schultz and other theorists in the field of organizational studies, we begin from the approach that presents the relationship between individuals and organizations as being mediated by identities that are, in essence, multiple and conflicting, and that, at all times, are constituted and reconstituted in the relationships between organizations and the social agents related to them. This approach complements the work of researchers like Bárbara Misztal, and paves the way for reconciling the relationship between individual identities with the formation of collective identities based on memory, or what social groups have to remember. One of the ways to implement this approach is creating spaces for organizational memory, built from the interests and demands of the present with the uses and strategic updates made of their stories. In this context, this research aims to analyze the role of the memory space of Clube de Regatas do Flamengo (Fla Memória) in the process of building and representing its Organizational Identity. Data was collected from interviews, from non-participant observation of photographic records and from a field diary. The data was analyzed in the light of the theoretical-methodological approach of Discourse Analysis, proposed by Teun Van Dijk, which considers reality as subjective and plural, and the relational and discursive character of organizational phenomena. Based on the results achieved, the thesis proposes an original theoretical-analytical framework, based on the concept proposed by Eviatar Zerubavel of mnemonic communities, to analyze from three dimensions the relationships between social agents and the memory spaces of organizations, as follows: I made the story - using and representing the memory of those who lived the events portrayed; 2) I saw the story - represented by those who watched the events represented; and 3) I heard the story - represented by those to whom the organization s stories are told.

The research aimed to pro-activeiy embark in an internal transformation process, in order to improve efficiency of the Social Work Department of Gauteng Medical Command of the South African Military Health Service. Participatory action research as a qualitative research design was- used. The intervention identification process was implemented as a problem-solving technique to direct the process of transformation-change. The research was conducted by a research group often social workers from the South African National Defence Force. The results of the research were the implementation of interventions on identified systems, namely the service delivery system and the performance management system of the Social Work Department of Gauteng Medical Command. The use of particpatorv action research as a process to address problems in an organisation was confirmed. The contribution of the participatory action process to process outcomes, such as empowerment and learning, was also indicated in the findings. / Social Work / MA(SS) (Mental Health)

本文以「彝族的源流史詩」做為研究對象，透過這個研究，然後更進一步重新省視「彝族」能否歸類為一個「民族」的民族理論上的根本概念。 一、Approche: 文獻大彙整與地圖套疊 源流史詩，內容著重在神話、英雄、族源、遷徙、祭祀等等，其內容非娛樂性質，更因演唱的場域（年節祭祀、喪禮）而有其莊嚴性，也能得到群體的認同。本論文選用源流史詩文本來觀察與解釋彝族，就是基於相同民族應該會有共同的文本，產生共同的感受，包括「創世」的哲學觀、「族源」的歷史認同、「祭祀」的宗教經驗。 首先，從零散文獻裡整理出108篇的文本，並加以體系化。這種體系化，對於目前的民族學/人類學的田野觀察，或文學史/民族史的整體敘述，都是更為宏觀的整合。其次，本論文共繪製21張地圖，並歸納三種套疊形式，讓史詩文本的呈現，多了一項「空間」的概念，製造與彝族的「語言」和「支系」相遇的「空間」，讓我們有機會可以在空間中尋找三者關係的意義，這是前人研究上未能釐清的概念。 三個物件套疊圖：分別是「彝族支系VS六語別VS創世史詩分佈圖」、「彝族支系VS六語別VS創世史詩三大敘事系統分佈圖」、「彝族族源史詩VS六語別VS六祖分支分佈圖」。我們可以看到北部彝語、東部彝語的作品、語言、支系三者可以重疊，但在雲南這三者套疊後，顯得凌亂無法重疊。造成三張圖無法套疊，支系的複雜應該是主因，反映出作品、語言的歸屬問題，而這個問題其實就是本論文想探討的彝族究竟是「一個民族有多個支系」，還是「一個民族集團有多個民族」？ 二、源流史詩的價值與意義 源流史詩包括創世史詩、族源史詩、祭祀史詩三種。它們都反映出彝族祖靈崇拜的宗教根底，也跟民族史緊扣相連。本論文依據108篇的源流史詩作品，做全面性體系化的整理。 （一）創世史詩分成三大敘事系統 本文以自創「情節板塊」的單位來分析39篇創世史詩文本，據此，劃分三個具有特色的敘事的傳統：四川的勒俄特衣系統、貴州的宇宙生成變化系統、雲南的換人種系統。在彝族的多元敘事裡，看到許多不一樣的風格與特色，對一個民族而言，要同時具備所有的特色，誠屬困難。創世史詩的三種敘事系統，可以推論，彝族至少可以再區分三個不同的民族。 （二）族源史詩是以家族史為中心 彝族族源史詩是建立在彝族因父子連名制度而形成的譜系基礎上，由畢摩編纂記錄而產生的作品。整理確定的21篇的族源史詩，集中分佈在貴州畢節與雲南武定。族源史詩以六祖分支故事為核心，在雲南可能受到傳播的影響，故事不夠完整而呈現凌亂的狀況。從集中發展的角度來看，篤慕與六祖分支的故事，是東部彝語區獨有的文本。本文以當代7本彝族史著作來檢驗，可以看出「篤慕與六祖」已經脫離「傳說」而蛻變成「歷史」的一部份。 （三）祭祀長詩充分展現祖靈信仰 彝族宗教類的典籍文獻的重心是在祭經，祭經的內容以祭祀為主，祭祀長詩即是祭經的內容。全面整理後，確定有64篇的祭祀長詩，其中「指路經」文本佔多數，共有36篇。本文試圖從「祖靈觀」、「喪禮葬儀」、「祭祀」三個面向來看各語別彝族之間的差異性？筆者認為，靈魂不滅的觀念是全族所共有的，返祖意識北部彝語區最明顯，東部彝語區只有部分地方有，其他彝語區的返祖意識幾乎沒有，但是從部分儀式內容來看，還保留返祖意識的痕跡。 三、「彝族」傾向為由「多民族」組成的一個「民族集團」 創世史詩的三套疊地圖，證明彝族的支系與語言的關係混亂，因此作品是無法和支系對應。其中最複雜的地區在雲南，北部彝語的四川與東部彝語的貴州，還能產生對應的關係。 族源史詩的三套疊地圖的案例，卻是作品與支系與語言可以三者對應。檢驗結果，可以對應的關係是在東部彝語區的諾蘇、納蘇支系的彝族，其他語別區並沒有族源史詩作品，進而提出該支系已發展為彝族的主體支系，其家族史也成為彝族民族史的主要依據。 祭祀長詩則是在時間的觀念中去釐清彝族的歷史認同記憶，透過「父子連名」與「指路經」的連結，以及祖靈信仰的宗教觀，藉由畢摩的穿針引線，彝族的支系們似乎又可以在「宗教」的影響下，連結在一起。 源流史詩展現民族的歷史觀，足以反映及代表民族的思維，因此源流史詩可以說是文學史與民族史交集下的結晶。因此，筆者將「源流史詩」做為檢驗「彝族」的一種標準。經過這麼多層的討論後，證據是傾向「彝族」是「由多民族組成的一個民族集團」而非「擁有眾多支系的一個民族」。這一個結論，可以讓我們重新拿來檢驗現有的關於「彝族」的「民族史」與「文學史」，同時可以用來檢驗「彝族民族識別」之後的「彝族認同」過程。 / The focus of the thesis is on the “epics of Yi’s origin” By studying them, we may have a closer examination of whether the Yi can be categorized as one “ethnos.” A. The approach: Compiling documents and putting maps together The contents of an ethnos’ epics of origin are mainly legends, heroes, ethnic origin, immigration and ancestor veneration, which are not entertaining. The occasions to chant the epics, such as seasonal worshiping and funerals, make the epics solemn. That lets a group of people identify themselves with their own epics. The thesis observes and explains Yi via its epics of origin since people of a same ethnos are supposed to have the same texts which make them feel the same. The texts include the philosophy view of “creation,” identification with the history of one’s “ethnic origin,” and religious experience of “ancestor veneration.” First, I reorganized 108 epics out of scattered documents and systemize them. Both for ethnological or anthropologic field observations and for the overall description of an ethnos’ history of literature or ethnohistory, the systemization is of broader consolidation. Second, the thesis produces 21 maps and puts them together in three map overlay modes. That adds the concept of “space” to the presentation of the epics and creates the “space” in which Yi’s “language varieties” and “branches” can meet, letting us able to search for the meanings of the relationships among the three – epics, language varieties, and branches – in the space. These are what the forerunners on the study haven’t given any definition for. The three map overlay modes are “Yi’s branches vs six language varieties vs distribution of Yi’s epics of creation,” “Yi’s branches vs six language varieties vs distribution of three main narrative systems of Yi’s epics of creation,” and “Yi’s epics of ethnic origin vs six language varieties vs distribution of the branches from the six forefathers.” We can see the distributions of the epics, language varieties and branches of Northern Yi and Eastern Yi match. But in Yunnan, the result of map overlay appears in a state of disarray. The main cause may be Yi’s branches in Yunnan are complicated, which underlines the belonging issues in the epics and language varieties. Actually, these issues are something the thesis wants to explore to find out if Yi is “an ethnos with many branches” or “an ethnic group made up of several ethnos.” B. The values of the epics of Yi’s origin and history: The epics of Yi’s origin and history can be categorized into epics of creation, epics of ethnic origin, and epics for ancestor veneration. All of them reflect Yi’s religion based on worshiping ancestral spirits and also connect closely with the history of Yi. The thesis tries to study 108 epics of Yi’s origin systematically. (a) Yi’s epics of creation can be divided into three narrative systems. With the self-made “scenario plates” units, I analyze 39 epics of creation and categorize them into three narrative systems – the Lewo Teyi System in Sichuan, the System of the Birth and Changes of the Universe in Guezhou, and the System of Changing Human Races in Yunnan. In Yi’s multi narrative systems, we can see many different styles and features. It’s very rare for an ethnos to have all of the characteristics. Thus, we can conclude that Yi can at least be divided into three different ethnos. (b) Yi’s epics of ethnic origin are centered on family histories. Yi’s epics of ethnic origin which are based on Yi’s family pedigrees built on the patronymic linkage naming system are recorded and edited by bimos. There are 21 well-organized epics of ethnic origin which mainly distribute in Bijie, Guezhou and Wuding, Yunnan. The core of the epics is the branching story of the six ancestries. In Yunnan, the story is not complete and also in a state of disarray. It might be caused by the communication factor. In terms of centralized development, the story of Dumu and the branching of the six ancestries is exclusive in the Eastern Yi region. The thesis explores seven contemporary works on Yi’s history and finds out that “Dumu and Yi’s six forefathers” has departed from Yi’s “legendry” and transformed into part of Yi’s “history.” (c) Long poetry for ancestor veneration sufficiently presents Yi’s beliefs of ancestral spirits. A big chunk of Yi’s ancient religious books are those for remembering the dead whose contents are mainly expressing veneration in the form of long poetry. After reorganization, there are 64 long poems for expressing veneration and most of them (36 in total) are the chi lu ching, scripture of leading the road. The thesis tries to find the differences among the groups of Yi’s language varieties in the aspects of the “concept of ancestral spirits,” “funerary and burial customs,” and “ancestor veneration.” I think that the concept of the immortal soul is prevailing among the Yi. The idea of returning to the ancestry is particularly obvious in the Northern Yi region and can be found in part of the Eastern Yi region. The idea is hardly found in other Yi regions but the traces of the idea are left in part of the rites there. C. Yi is more like an “ethnic group” made up of “several ethnos.” The three sets of overlaid maps of Yi’s epics of creation prove the relationships among Yi’s branches and language varieties are in a state of disarray, causing the epics not really match with the branches. The most complicated area is Yunnan. On the other hand, the epics and branches have some sort of correlation in Sichuan of Northern Yi and Guezhou of Eastern Yi. As for Yi’s epics of ethnic origin, the three sets of overlaid maps show that the epics, branches, and language varieties are related. The situation can be seen in Nori and Nasu groups of Eastern Yi. However, there isn’t any epic of ethnic origin in other language variety regions. Thus I assume Nori and Nasu groups have become main groups of Yi and their family histories have thus become important parts of Yi’s ethnohistory. Long poetry for ancestor veneration aims to clarify the common historical memories of the Yi in terms of the concept of time. Via the linking of the patronymic linkage naming system and the chi lu ching, based on the religious concept of ancestral spirits, and with the help of bimos, Yi’s branches seem to connect together under the influence of “religion.” An ethnos’ epics of origin demonstrate the historical view of the ethnos and represent the thoughts of the ethnos. Therefore, epics of origin of an ethnos can be regarded as something bred by the ethnos’ history of literature and its ethnohistory. Thus, I use “epics of ethnic origin and history” as a criterion to explore “Yi.” Through multi analyses, it is obvious that Yi is “an ethnic group made up of several ethnos” rather than “an ethnos with many branches.” This conclusion can be used to re-examine the existing issues on Yi’s ethnohistory and its history of literature and to review the ethnic identification process of the Yi after Yi was certified as an ethnos.

The research aimed to pro-activeiy embark in an internal transformation process, in order to improve efficiency of the Social Work Department of Gauteng Medical Command of the South African Military Health Service. Participatory action research as a qualitative research design was- used. The intervention identification process was implemented as a problem-solving technique to direct the process of transformation-change. The research was conducted by a research group often social workers from the South African National Defence Force. The results of the research were the implementation of interventions on identified systems, namely the service delivery system and the performance management system of the Social Work Department of Gauteng Medical Command. The use of particpatorv action research as a process to address problems in an organisation was confirmed. The contribution of the participatory action process to process outcomes, such as empowerment and learning, was also indicated in the findings. / Social Work / MA(SS) (Mental Health)

Dans ce mémoire, nous avons comme objectif de comprendre l’expérience des individus s’identifiant à l’identité de genre non-binaire au travers d’une perspective sociologique, constructiviste et interactionniste. Nous positionnons la non-binarité de genre à l’intérieur du système de genre binaire, pour ensuite mieux comprendre la réalité de ces individus à l’aide de la littérature. Cette recherche met en relation les concepts de « présentation de soi » et de « soutien social » afin de parvenir à atteindre sa visée. Ce travail qualitatif mobilise six entretiens semi-dirigés avec des personnes s’auto-identifiant comme non-binaires dans le genre. Une analyse de cette problématique révèle cinq thèmes utiles pour comprendre l’expérience des personnes non-binaires. Les résultats montrent que l’identité de genre se construit à travers un processus d’identification inévitablement affecté par les normes binaires, fondé sur le soutien informationnel et la présence de représentation sociale. Cette identification permet de répondre à un questionnement généralement présent depuis l’enfance et est construite à travers une opposition entre une intériorisation du système de genre binaire et un désir de le critiquer. On retrouve aussi des variations individuelles dans la présentation de soi, au niveau du langage et du corps, malgré une norme d’androgynie associée à la non-binarité de genre. Une présentation de soi plaisant à l’individu est liée à un sentiment de bien-être et aurait un impact sur sa relation au monde. Elle est, en fait, influencée par le degré de soutien perçu et comporte divers objectifs, l’identité restant toujours intrinsèquement politique malgré cela. De plus, le niveau de soutien social perçu varie selon les divers cercles sociaux, influençant alors la proximité et le confort au sein des relations. L’éducation et la sensibilisation envers la non-binarité de genre sont finalement décrites comme pertinentes pour combler un manque de compréhension général sur cette identité, influençant l’expérience des personnes de genre non-binaire. / In this master thesis, we aim to understand the experience of individuals who identify with non-binary gender identity through a sociological, constructivist and interactionist perspective. We position non-binary gender identity inside the binary gender system, thus to better understand the reality of these individuals with the use of the literature. This research links the concepts of "self-presentation" and "social support" in order to reach its goal. This qualitative work mobilizes six semi-directed interviews with people who self-identify as gender non-binary. An analysis of this issue reveals five main themes useful to understand the experience of non-binary people. The results show that gender identity is constructed through an identification process inevitably affected by binary gender norms, based on informational support and the presence of social representation. This identification makes it possible to answer a questioning generally present since childhood and is constructed through an opposition between an internalization of the binary gender system and a desire to criticize it. There are also individual variations in self-presentation, in terms of language and embodiment, despite a norm of androgyny associated with gender non-binarity. A self-presentation that is pleasant to the individual is linked to a feeling of well-being and would have an impact on one's relationship to the world. It is, in fact, influenced by the degree of perceived support and has a variety of objectives, this identity always being intrinsically political. In addition, the level of perceived social support varies across social circles, thus influencing proximity and comfort in relationships. Education and awareness of gender non-binarity are ultimately described as relevant to filling a gap in the general understanding of this identity, influencing the experience of non-binary people.

Ce mémoire vise à comprendre comment les personnes de minorité vietnamienne de deuxième génération au Québec négocient leur rapport au groupe majoritaire au prisme de leur expérience socioscolaire. Cette recherche part du constat d’un écart entre l’image de la communauté vietnamienne au Québec comme une minorité modèle, c’est-à-dire un groupe minoritaire qui a connu une intégration réussie, et la présence d’une barrière entre le « nous » vietnamien et le « eux » québécois. Je m’intéresse ainsi à saisir ces tensions sous l’angle de rapports majoritaires-minoritaires. Deux concepts principaux ont été mobilisés pour rendre compte de ces négociations : celui de la blanchité et de la racialisation. Les concepts des frontières ethniques et de l’identification ont aussi été retenus dans le but de comprendre comment ces négociations s’articulent au processus d’identification de cette population. Cette recherche qualitative se base sur treize entretiens semi-dirigés et sur une analyse thématique de ceux-ci. Les résultats de la recherche montrent des négociations avec la blanchité et le vécu d’expériences de racialisation dans les interactions avec les acteurs significatifs de la sphère scolaire, tels que les pairs et le personnel enseignant. La blanchité est principalement vécue comme une norme imposée et inatteignable pour les personnes racialisées. Les témoignages des jeunes Vietnamien·ne·s soulignent par ailleurs la racialisation des personnes asiatiques comme étant à la fois des minorités modèles et des éternel·le·s étranger·ère·s. De plus, les récits des participant·e·s mettent en évidence les processus d’exclusion, d’infériorisation et de hiérarchisation auxquels font face les personnes de minorité vietnamienne de deuxième génération au Québec. Ces processus s’articulent également au processus d’identification des participant·e·s et limitent leur choix d’identification. Ces négociations affectent aussi la manière dont les personnes de minorité vietnamienne de deuxième génération appréhendent la culture vietnamienne et la culture québécoise. / This master’s thesis aims to understand how second-generation Vietnamese people in Quebec negotiate their relationship with the majority group through the lens of their socio-educational experience. This research begins with the observation that there is a gap between the image of the Vietnamese community in Quebec as a model minority, that is, a minority group that has successfully integrated, and the presence of a barrier between the Vietnamese “us” and the Quebec “them.” I am interested in understanding these tensions and will be examining them through the lens of majority-minority relations. Two main concepts have been mobilized to examine these negotiations: whiteness and racialization. The concepts of ethnic boundaries and identification were also used in order to understand how these negotiations relate to the identification process of this population. This qualitative research is based on thirteen semi-structured interviews and a thematic analysis of them. The research results show negotiations with whiteness and lived experiences of racialization in the participants’ interactions with key actors in the educational sphere, such as peers and teachers. Whiteness is primarily experienced as an imposed and unattainable norm for racialized individuals. The participants’ stories also highlight the racialization of Asian people as both model minorities and perpetual foreigners. In addition, the participants' narratives bring to light the processes of exclusion, inferiorization and hierarchization faced by second-generation Vietnamese people in Quebec. These processes are also articulated in the participants' identification process and limit their choices of identification. These negotiations also affect the way in which second-generation Vietnamese people view Vietnamese culture and Quebec culture.