“Une vie incomplète”: Le cas particulier de la colonia Miguel Hidalgo, Ecatepec, État de México Tout en défiant l’anthropologie classique, cette étude montre la manière selon laquelle les perspectives intimistes peuvent contribuer à la compréhension de phénomènes sociaux. Le point de départ est celui de l’histoire personnelle de l’auteure et la méthode employée implique la reconnaissance d’une problématique partagée avec l’altérité étudiée ici. Cependant, il ne s’agit pas d’un récit autobiographique mais bien d’une tentative de saisir dans le dialogue avec autrui des réponses à un avenir individuel et collectif. En cela, l’objectif est d’expliquer comment est-ce que les habitants d’un quartier défavorisé, comme celui de Miguel Hidalgo dans la périphérie de la Ville de Mexico, s’organisent pour faire face aux multiples infortunes qui mettent en péril leur vie dans le quotidien, et d’établir quels sont les différents facteurs qui interviennent dans le fait que certains individus parviennent à réaliser une trajectoire d’ascension sociale alors que d’autres non. Cette thèse décrit d’abord le mode selon lequel les habitants se sont organisés pour satisfaire leurs besoins de base et faire face à leur situation défavorable. Elle examine ensuite l’existence d’un modèle socioéconomique, étendu à la communauté, fondé sur la transformation de l’unité domestique dans une unité de production. Elle explore ensuite les possibilités qu’ont les habitants du quartier de Miguel Hidalgo d’accomplir une certaine ascension sociale grâce aux études. Elle montre aussi les modes selon lesquels les résidents de cette zone prétendent transformer la société, pour réaffirmer les liens communautaires ou bien pour construire de nouvelles identités. En conclusion, il est établi que, même quand dans une large mesure les jeunes ont été ceux qui ont impulsé la transformation et la dilution de la société, ce sont eux qui actuellement s’efforcent davantage à récupérer les valeurs communautaires et produire de nouvelles formes pour leur expression. / “Living an Incomplete Life”: The Particular Case of the Miguel Hidalgo Neighborhood, Ecatepec, Mexico This study shows the manner in which an intimate perspective may contribute to the understanding of social phenomenons, as a means to challenge classical anthropology. The starting point is the author’s personal history, used as a method that entails the recognition of shared issues with the otherness that she seeks to study. However, this is not an autobiographical tale, but an attempt to find, through dialogue with the other, answers about the individual and collective process of becoming. The goal is to explain how the inhabitants of Miguel Hidalgo, an underprivileged neighborhood in Mexico City’s periphery, organize themselves in order to confront the myriad of vicissitudes which put their livelihoods at risk from day to day, and to establish which are the different factors that intervene in the fact that some individuals achieve a certain level of social mobility, while others do not. The starting point is the description of the way in which neighbors organize in order to fulfill their basic needs and confront the challenging situation. It is also proposed that a socioeconomic model, based on the transformation of the household into a unit of production, has spread throughout the community. The possibilities for social mobility of Miguel Hidalgo residents through education are then explored. The means by which the residents of the area pretend to transform society, either to reassert community bonds or to build new identities, are also shown.The study concludes by proposing that, although it has been the youth the ones which have impelled the transformation and dilution of society, it is also they the ones that put up a bigger effort in regaining community values and in producing new forms for their expression.

The research presented by this dissertation is linked to the Research Line of Education and Arts, part of the Graduation Program in Education of the Federal University of Santa Maria, and had the main goal of comprehending the interfaces between the consolidation of a double bass school and professor Milton Romay Masciadri. In a broader view, it also has been pursued to know and spread the professor Masciadri‟s practices in the course of more than 30 years of teaching and performance with the double bass at the state of Rio Grande do Sul; to highlight some of his pedagogical and professional strategies; to contribute for the composition of the history of musical instruments teaching in Brazil; and to approximate the educational studies about teachers to the music education and instrument teaching universe. The Teacher‟s Identitary Process, theorized by NÓVOA (1992; 1995), the biographical method of FERRAROTTI (2014), and studies about conservatorial music teaching by KINGSBURY (1988), NETTL (1995), VASCONCELOS (2002) and BURWELL (2013) are significant examples of references hereby approached. The inquiry has been developed from (auto)biographical research references (NÓVOA; FINGER, 2014; BOLÍVAR, 2002; ABRAHÃO, 2004; FERRAROTTI, 2014; DOSSE, 2009) as well as from narrative inquiry studies (STAUFFER; BARRETT, 2009; CLANDININ, 2006; LOURO; TEIXEIRA; RAPÔSO, 2014), based on the Thematic Oral History methodology (MEIHY, 2005). From a scope of six semi structured interviews, the narratives of family members and ex-students of professor Masciadri had provided the necessary subsidy for an investigation about interfaces between accessions, actions and self-awareness (NÓVOA, 1992; 1995) along with the conservatorial system of double bass teaching, and the social, political and educational contexts in issue. As results we can list a deepened understanding of the intricate bonds among identitary elements of the instrument teacher‟s self, of the one-to-one pedagogy on the conservatorial music teaching, and of the hereditary consolidation of an instrument school. The conclusions that had emerged from reflections about and from narrative data point out to the contemporaneity of the educational phenomenon of musical instrument teaching, likewise to the applicability of the present assignments to the double bass teaching today. / A pesquisa apresentada nessa dissertação está vinculada à Linha de Pesquisa Educação e Artes LP4, do Programa de Pós-Graduação em Educação da Universidade Federal de Santa Maria, e teve como objetivo central compreender as interfaces entre a consolidação de uma escola de contrabaixo e a pessoa do professor Milton Romay Masciadri. De forma mais ampla, buscou-se também conhecer e divulgar as práticas do professor Masciadri no percurso de mais de 30 anos de ensino e performance contrabaixística no Rio Grande do Sul, destacar algumas de suas estratégias pedagógicas e profissionais, contribuir para a escrita da história do ensino de instrumentos no Brasil, e aproximar os estudos educacionais sobre professores ao universo do ensino de música e de instrumentos musicais. O Processo Identitário do Professor, teorizado por NÓVOA (1992; 1995), o método biográfico de FERRAROTTI (2014), e os estudos sobre ensino conservatorial de Música de KINGSBURY (1988), NETTL (1995), VASCONCELOS (2002) e BURWELL (2013) são exemplos significativos dos referenciais abordados nesse texto. A presente pesquisa desenvolveu-se a partir de referenciais da pesquisa (auto)biográfica (NÓVOA; FINGER, 2014; BOLÍVAR, 2002; ABRAHÃO, 2004; FERRAROTTI, 2014; DOSSE, 2009) e narrativa (STAUFFER; BARRETT, 2009; CLANDININ, 2006; LOURO; TEIXEIRA; RAPÔSO, 2014), com base na metodologia de História Oral Temática (MEIHY, 2005). A partir de um escopo de seis entrevistas semiestruturadas, as narrativas de familiares e ex-alunos do professor Masciadri forneceram os subsídios necessários à investigação acerca das interfaces existentes entre as adesões, ações e autoconsciência (NÓVOA, 1992; 1995) com o sistema conservatorial de ensino de contrabaixo e os contextos sociais, políticos e educacionais em questão. Como resultados, podemos destacar um entendimento aprofundado das intrincadas ligações entre elementos identitários da pessoa do professor de instrumento, da pedagogia de-um-para-um no ensino conservatorial de música, e do fenômeno da consolidação hereditária de uma escola de instrumento. As conclusões que emergiram da reflexão sobre e a partir dos dados narrativos apontam para a atualidade do fenômeno educativo do ensino de instrumento musical, bem como para a aplicabilidade desses apontamentos para o ensino de contrabaixo hoje.

Thesis (MEd)-- Stellenbosch University, 2013. / ENGLISH ABSTRACT: The research is about my story as a learning-support teacher and includes the identity growth that I experienced between the period from January 2001 until December 2012. My approach of acceptance and compassion, within the atmosphere of performativity, leads to my writing process and becomes my auto-ethnographic journey. The writing process brings about change, to experience the performative as an action of ‘doing’ (in Giroux 2000:135) and a way of being within day-to-day situations (in Denzin 2004:273). By recording my experiences within changing spaces, I hope to make a contribution to academic literature, by drawing the reader into my experiences of the forming of my identity and the explication of the writing process as a journey. Writing my introduction to this research at the end of this process, I realise that this research has not only changed my story, but also myself as a person. I struggled to bring the story to a close. This is because I have realised that my story is still changing every day. I am becoming a performative ethonographer (Denzin 2004:262) and I see concrete situations and engage in a conversation with them. And through this writing experience I have registered an enrichment in my experience. My research does not make use of questionnaires or interviews. It is action-research, experienced in everyday things. My story with remembrances was already there before the research, though never told. Ball (1996) refers to this process as identification. This is the process through which I have gone to be seen, as well as the process through which one goes to see oneself, to a specific identity (quoted by Thompson 2004:45). My story begins with questions and reflections about my being different as a white woman, within my context of the two so-called ‘Coloured Schools’. Am I carrying a white scar? (Cixous 1998). I have experienced the writing process as a way of coming into knowledge. My research leads to questions, though not necessarily to answers. The writing process leads to my looking through a different lens of gaining a better understanding. Peace. And hope. I am learning – have learnt – that hope is an ontological necessity. There is a necessity to dream, to change, and to better the lives of others (Freire 1998:8 in Denzin 2003:263). My research develops rhizomatically (Honan: 2006; Richardson & Pierre 2005, quoted in Richards 2012:3). It is written in fragments of daily action. It is written in the knowledge of the impossibility of relaying experience as it is or was. As a teller of a story, I emphasise that I do not posit my characters as objects. Rather, they are presented in this research in a relationship of trust, existing between myself and them for a period stretching beyond twelve years. Meaning cannot always be relayed in words. Suggestions of meaning can lie in the relationship between texts (Parsons 2002:32 in Le Roux 2012:xi4). / AFRIKAANSE OPSOMMING: Die navorsing behels my storie as leerondersteuner-onderwyser en omvat my identiteitswording vanaf Januarie 2001 tot Desember 2012. My benadering van aanvaarding en meelewing binne die atmosfeer van performatiwiteit, lei tot my skryfproses en word my outo-etnografiese reis. Die skryfproses bring verandering, om die performatiewe te beleef as ‘n aksie van doen (Giroux 2000a:135) en ‘n manier van wees, binne dag-tot-dag-situasies (in Denzin 2004:273). Deur die opteken van my ervaring binne wisselende ruimtes hoop ek om ‘n akademiese bydrae te lewer, wat die leser intrek binne belewing van my identiteitsvorming en ontvouing van die skryfproses as reis. Ek skryf my inleiding aan die einde en besef die navorsing het my storie sowel as myself verander. Ek sukkel om die slot te skryf. En besef: dis oor my storie elke dag aangaan. Ek word ‘n performatiewe etnograaf (Denzin 2004:262) en sien konkrete situasies en tree toe tot gesprek. Ek beleef verdieping van my bewussyn deur die skryfproses. My navorsing behels nie vraelyste en onderhoude nie en is aksie-navorsing, geleef in elke dag se dinge. My storie met herinnerings was daar voor die navorsing maar dis nooit vertel nie. Ball (1996) verwys na hierdie proses as identifikasie. Die proses waardeur ek gaan om gesien te word, sowel as die proses om myself te sien, lei tot ‘n spesifieke identiteit (aangehaal deur Thompson 2004:45). My storie begin oor my wonder en peins oor anderswees as wit vrou binne my konteks van twee bruin skole. Dra ek die wit scar ?(Cixous 1998). Ek ervaar die skryfproses as manier om tot kennis te kom. My navorsing lei tot vrae. En nie noodwendig tot antwoorde nie. Die skryfproses lei tot ‘n kyk deur ‘n ander lens, ‘n beter verstaan. Vrede. En Hoop. En ek leer hoop is ‘n ontologiese behoefte. Die begeerte om te droom, te verander en menselewens te verbeter (Freire 1999:8 in Denzin 2003:263). My navorsing ontwikkel rhizomaties (Honan 2006; Richardson & St. Pierre 2005 aangehaal deur Richards 2012:3), geskryf in fragmente van daaglikse aksie, vertel binne die besef hoe onmoontlik dit is om ervaring weer te gee (Pretorius 2008:73). As verteller beklemtoon ek dat ek nie my karakters as objekte voorstel nie, maar dat ek skryf binne ‘n etiese vertrouensverhouding wat oor twaalf jaar strek. Betekenis kan nie altyd in woorde weergegee word nie. Suggestie van betekenis kan lȇ in verhoudings tussen tekste (Parsons 2002:32 in Le Roux 2010:xi4).

Les mutations des échelles de responsabilité, ainsi que le rôle de l'immigration dans la production physique mais aussi symbolique de la ville, sont analysés à travers le prisme des politiques locales d'immigration et d'intégration mises en œuvre dans les villes israéliennes d'Acre, Arad, Kiryat Gat et Kiryat Shmona. La politique volontariste d'accueil des immigrés juifs en Israël, datant des années 1950, est mise à l'épreuve de la décentralisation. En réalité, seule une partie des autorités locales mettent en place des politiques locales d'immigration et d'intégration. L'enquête montre que ces villes moyennes font souvent le choix de former de façon proactive une politique locale afin de « choisir » les immigrés qui s'y installent d'une part ; et de développer de nouveaux canaux d'accès à des ressources publiques d'autre part. Dans ce contexte, la mise en place d'une politique d'immigration dans la ville engendre une situation d'interdépendance entre des acteurs situées à des échelles de pouvoir différentes. Avec l'éclatement des responsabilités, les acteurs sont mis en concurrence pour obtenir les ressources publiques et privées dédiées à l'intégration des immigrés. L'immigration prend part à la fabrique du lieu. Via la mise en valeur de la contribution des anciennes vagues d'immigration, et le potentiel imaginé des futurs immigrés, l'immigration est envisagée comme un renouveau démographique, économique ou culturel. Conçue comme un levier, elle permet de redéfinir les échelles de développement de ces villes frontières. / Mutations of scales of power, as well as the role of immigration in the physical and symbolic production of the city, are analysed through immigrant integration policies in the cities of Acre, Arad, Kiryat Gat and Kiryat Shmona in Israel. Jewish immigration policies, as defined by the State of Israel from 1950s onwards, are challenged by decentralisation. However, only some local governments actively make local immigrant integration policies. The inquiry shows that these mid-sized cities proactively formulate a local policy in order to “choose” the immigrants that settle on the one hand; and to access new channels of public resources on the other hand.In that context, the implementation of an immigrant policy in the city leads to interdependence between actors located at various scales of power. With the fragmentation of responsibilities, actors compete to obtain the public and private resources for immigrant integration. Immigration is part of the making of place. Through the reintegration of former waves of immigration, and the imagined potential of future immigrants, immigration is foreseen as a demographic, economic or cultural renewal. It is a lever to redefine the development scales of those frontier towns.Keywords: Scales, governance, local governments, places, mid-sized cities, biographical method, immigration, integration policies, Israel.

The global ‘refugee crisis’ is increasingly affecting Europe and especially Greece, which has been the country through which many people on the move enter Europe. Within refugee education the role of teachers is recognised as the key facilitator of education, yet there are few studies which centre on teachers. This paper aims to explore and compare how teachers re/construct their ideas about the value of education, their vision on education and their role as a teacher as a result of their experience working in refugee education. Key concepts of the study are a holistic approach to teachers’ professional development, construed as teacher identity, and refugee education. The study centralises the narratives of eight teachers of different nationalities who worked or are working in Greece, either on the mainland or on the islands. Data was collected through narrative interviews applying the biographical method. An inductive coding process led to four themes: teachers’ development, teachers’ profile, educating refugees, and vision on refugee education. Similarities and differences between the stories of teachers form the basis of comparisons about teaching refugees of different ages, female refugees, and at other locations. The findings are discussed in light of the principles and concepts of Life Course Theory and Transformative Learning Theory. The findings show that teachers’ choices and actions in teaching refugees are embedded in the contemporary context of time and place, motivated by the current global crisis. The experiences of teaching refugees impact teachers personally and shape not only individual but also collective attitudes through principles of linked lives, time, and place. Teachers describe their ongoing and cumulative teacher identity re/construction, including altering their perspectives on the narrative of refugees due to their work experiences, which aligns with key concepts and principles of (adult) learning in the Life Course Theory and Transformative Learning Theory.

This study investigates the understanding of heresy and the heretic according to John of Damascus. For him, a heretic was any Christian who, by wilful choice, departs from the one orthodox tradition by adopting a personal opinion on the common faith which he intends to institute as sole truth. Our research is divided into two parts and aims to apply John of Damascus' understanding of the recurring identity of the Christian heretic and his behaviour. By using historical-theological, interdisciplinary and diachronical approaches, our research demonstrates that this Church Father, who is the `seal of the patristic era,' remains a relevant authority for our comprehension of heresy and the heretic. Through two case studies, namely, the Dutch Reformed Churches and Apartheid, and Kimbanguism, our study specifies, on the one hand how a distorted Christian confession contributed to the rise of Apartheid, with its attendant sense of a theocracy, predestination, election, supremacy, divine love and justice. Kimbanguism, on the other hand, represents a heresy against its will. It is an example of Christian leaders who abused their power to apply cultural elements that resulted in a dramatic misinterpretation of the Christian dogma of the Trinity. Finally, our study intends to apply the notions of wilful choice, obstinacy and fanaticism, libertine exegesis, personal opinion and orthodox tradition or common faith, to portray a heretic by using an interdisciplinary approach: theologically as a libertine-exegete, psychologically as a dogmatic and fanatic person, and sociologically as a negative cultural reformer. Thus, our analysis is both historical and theological, and clearly and substantially elucidates the heretical mind in modern times. Consequently, our inquiry may be summed up as follows. Firstly, heresy habitually comes from an existing text, doctrine or discipline; secondly, it concerns people who are originally Christians; thirdly, it demonstrates that a heretic may be a fervent and an educated Christian, a layman or a church leader, who, on the basis of wilful choice, interprets Biblical texts freely, with his personal exegesis and hermeneutics, and ultimately incorrectly. From this exegesis and hermeneutics he deduces and sustains a new doctrine that he defends with obstinacy and fanaticism. / Christian Spirituality, Church History & Missiology / D. Div. (Church History)

本研究擬從經濟社會學和創業研究等觀點，對台灣有線電視系統先驅者所進行的媒介創業行動進行考察，嘗試說明早期有線電視系統業者媒介創業行動的行動邏輯，以及揭露其創業行動邏輯的社會根源。 通過媒介創業行動意涵的討論，並彙整當代創業研究的論述，以及參考場域、資本與慣習等概念，本研究將媒介創業行動的考察，聚焦在媒介創業歷程中文化資本、社會資本與象徵資本等不同類型的創業資本，如何進行交換的問題上。 關於研究方法與研究對象的選擇，本研究以口述傳記研究法來蒐集有線電視系統先驅者的媒介經驗，並以台灣選擇社區共同天線系統業者，作為研究的個案。通過對於研究個案的訪談與傳記資料的重構，以及口述傳記訪談法的應用，本文嘗試重建早期有線電視系統業者之媒介創業經驗的整體形貌。 經由對業者之媒介創業經驗的解析，本研究嘗試揭露早期有線電視系統業者所從事之媒介創業的行動邏輯，並推論出：「技術能動性的作用」、「情感互惠的中介」、「『報』的社會常規的應用」、「自尊與歸屬之創業情感的自我期望」等意義結構，是解釋台灣有線電視系統媒介創業行動的關鍵行動邏輯。 進一步，對於媒介創業行動邏輯的社會根源問題，本研究嘗試扣連台灣在地社會的文化傳統，發現在地社會中所強調「人情主義」、「義氣習性」與「技藝精神」等常民規範性，是驅動媒介創業歷程中「情感互惠」、「回報常規」習性與技術能動性的社會文化根源。 結語，本研究指出，受到創業冒險、自信與樂觀等情感因素所導引的台灣有線電視系統先驅者，他們實為一群具有「即興展演」的行動能力，並以文化常規中的「情義」邏輯，來進行創業行動的「野性」的媒介創業者。而相異於當代主流創業論述強調工具理性、資源有效運用的行動思維，這群「野性」的媒介創業者，他們勇於突破政策管制的困境，巧於利用技術物之功能的能力，是他們之所以能夠通過技術與市場的高度不確定性，以及媒體管制政策的壓力，成功進行媒介創業行動的能動性根源。 最終，扣連到傳播生態發展史的論述，本研究發現，這群帶有野性精神的媒介創業者，不僅具有啟動不同資本之交換行動的能動性，他們所具有的創新與創造性行動的力量，更是馴化新傳播的科技特性，使傳播科技得以轉化為日常生活之媒體的關鍵力量。 / This study aims to investigates media entrepreneurial phenomenon which caused by the rise of new communication technology by the viewpoints of economic sociology and entrepreneurship. Based on the unfolding of the oral biography from the cable television pioneers in Taiwan, this study illustrates the action logics of social exchange about media entrepreneurial activities in Taiwan. Discussed on the contemporary communication phenomenon, entrepreneurship theories and economic sociology theory, this study illustrating the meaning of media entrepreneurship in history, figuring out the overview of media entrepreneurship study, describing the view of ‘media workers as media entrepreneurs’, discussing the meaning and types of ‘media entrepreneurs’, identifying three theoretical dimensions in media entrepreneurial processes, and summarizing the framework of analyzing the media entrepreneurial processes by using the concepts from cultural capitals, social capitals, and symbolic capitals. According to the work of structural analysis of narration, case reconstruction, and concept crystallization, this study finds: ‘the function of technical agency’, ‘the intermediary of entrepreneurial emotion’, ‘the application of Pao from social codes’, and ‘the project of self esteem and belonging ’ are the core meaning structures about the action logics of Taiwan Cable Television pioneers. About the problems on social origins of the media entrepreneurial process in Taiwan Cable Television pioneers, this study also finds: ‘the ontology of emotion’, ‘the rules of cultural Yi-Chi disposition’, and ‘the spirit of craftsmanship’ are the social origins from local culture in Taiwan. In conclusion, this study points out that these pioneers afford the improvisation for the potential of communication technology, and they can domesticate the wildness of new media technology. Further, they can perform the innovation and creative power to encounter the technology-market uncertainty, and overcome the regulation from government. Finally, this study name there pioneers in Taiwan Cable Television as the ‘Savage in media entrepreneur’, they possess the strong entrepreneurial agency, and they can build the new media ecology for future.

This study investigates the understanding of heresy and the heretic according to John of Damascus. For him, a heretic was any Christian who, by wilful choice, departs from the one orthodox tradition by adopting a personal opinion on the common faith which he intends to institute as sole truth. Our research is divided into two parts and aims to apply John of Damascus' understanding of the recurring identity of the Christian heretic and his behaviour. By using historical-theological, interdisciplinary and diachronical approaches, our research demonstrates that this Church Father, who is the `seal of the patristic era,' remains a relevant authority for our comprehension of heresy and the heretic. Through two case studies, namely, the Dutch Reformed Churches and Apartheid, and Kimbanguism, our study specifies, on the one hand how a distorted Christian confession contributed to the rise of Apartheid, with its attendant sense of a theocracy, predestination, election, supremacy, divine love and justice. Kimbanguism, on the other hand, represents a heresy against its will. It is an example of Christian leaders who abused their power to apply cultural elements that resulted in a dramatic misinterpretation of the Christian dogma of the Trinity. Finally, our study intends to apply the notions of wilful choice, obstinacy and fanaticism, libertine exegesis, personal opinion and orthodox tradition or common faith, to portray a heretic by using an interdisciplinary approach: theologically as a libertine-exegete, psychologically as a dogmatic and fanatic person, and sociologically as a negative cultural reformer. Thus, our analysis is both historical and theological, and clearly and substantially elucidates the heretical mind in modern times. Consequently, our inquiry may be summed up as follows. Firstly, heresy habitually comes from an existing text, doctrine or discipline; secondly, it concerns people who are originally Christians; thirdly, it demonstrates that a heretic may be a fervent and an educated Christian, a layman or a church leader, who, on the basis of wilful choice, interprets Biblical texts freely, with his personal exegesis and hermeneutics, and ultimately incorrectly. From this exegesis and hermeneutics he deduces and sustains a new doctrine that he defends with obstinacy and fanaticism. / Christian Spirituality, Church History and Missiology / D. Div. (Church History)

Le Québec, comme ailleurs dans le monde, est confronté à un phénomène populationnel de taille, celui du vieillissement démographique. Pour tenir compte des nombreux enjeux et défis qui accompagnent ce phénomène, un nombre significatif d’actions ou de politiques gouvernementales ont impulsé la notion de « vieillissement actif », qui est devenue monnaie courante dans l’espace public. Cette notion, en outre, apparaît souvent contradictoire avec la réalité vécue des personnes vieillissantes. Si la notion de « vieillissement actif » a été introduite dans l’espace public en guise de stratégie pour s’adapter aux changements démographiques, dont celui du vieillissement, il concourt à perpétuer des discours âgistes et à produire un cadre normatif quant à la manière de vivre et de concevoir le vieillissement. Autrement dit, ces discours tendent à mettre dans un carcan les aînés.ées en proposant une vision linéaire et homogène du processus de vieillissement en négligeant leurs histoires singulières et les conditions sociales, politiques, culturelles, financières, sanitaires et autres qui façonnent le vieillissement comme processus hétérogène, vécu, représenté et performé en fonction, notamment, des rapports de pouvoir et des attentes sociales qui le traversent. Ce mémoire propose de comprendre le vieillissement comme une expérience hétérogène, en mettant de l’avant une perspective critique du vieillissement, comme processus vécu différemment selon la classe sociale, de la langue, du genre et de la capacité physique qui infléchissent les parcours de vie des personnes. Les parcours et les histoires propres à chaque personne agissent comme toile de fond à la manière de vivre, d’interpréter, de communiquer et de concevoir le vieillissement comme processus foncièrement hétérogène et contingent aux conditions sociales, politiques, économiques, technologiques et culturelles dans lesquelles ils s’actualisent. D’une manière plus spécifique, ce mémoire explore le vieillissement au féminin, au Québec. La probabilité plus importante pour les femmes aînées que pour les hommes aînés d’être la cible de discours âgistes, tout comme les multiples discriminations articulées et renforcées par les politiques publiques en matière de vieillissement, rend compte de la pluralité des logiques de domination. En s’appuyant sur une méthode biographique et les techniques de l’entrevue de récit de vie et visuelle, ce mémoire a pour objectif d’étudier l’histoire singulière de ma grand-mère, une femme septuagénaire, dans une perspective de vieillissement et de communication. La problématique interroge le vieillissement au Québec dans un contexte où le discours social et les politiques publiques sont axés sur le « vieillissement actif », une approche du « bien vieillir » qui concourt à perpétuer de différentes manières l’âgisme ambiant. L’analyse qui a suivi les entretiens de recherche a permis de faire valoir l’unicité liée à l’histoire d’une femme vieillissante et de corréler cette expérience vécue à celle véhiculée, notamment, dans les discours publics sur le « vieillissement actif ». / Quebec, like other places in the world, is experiencing significant demographic changes related to the rapid aging of its population. To take into account the many challenges that accompany this phenomenon, a significant number of governments have developed programs and policies based on "active aging", which has become commonplace in the public discourse. This notion often appears contradictory with the lived reality of aging people. "Active aging" contributes to perpetuate ageist discourses and produce a normative framework as to how to experience and conceive of aging. These discourses tend to put seniors in a straitjacket by offering a linear and homogeneous vision of the aging process while neglecting their singular histories and the social, political, cultural, financial, health that shape aging as heterogeneous, lived, represented and performed in function of the power relations and the social expectations which cross it. I understand aging as a heterogeneous experience, by putting forward a critical perspective of aging, as a process experienced differently according to social class, language, gender and physical ability which influence life course of people. The journeys and stories specific to each person act as a backdrop to the ways of living, interpreting, communicating and conceiving of aging as a fundamentally heterogeneous and contingent process which varies according to social, political, economic, technological and cultural conditions in which they update themselves. Specifically, I explore women’s aging in Quebec. The greater probability for older women than for older men to be the target of ageist discourse, just like the multiple forms of discrimination articulated and reinforced by public policies on aging, reflects the plurality of logics of domination. Based on a biographical method and the techniques of life story and visual interviewing, this thesis aims to study the unique lifecourse of my grandmother, a woman in her seventies from a perspective of aging and communication. The research problematic questions aging in Quebec in a context where social discourse and public policies are focused on "active aging", an approach to "aging well" which contributes to perpetuating the prevailing ageism. The analysis of the research interviews bring to the fore three key dimensions to this women’s ageing, namely the negociation of place, the management of appearances and the changing boundaries of old age. Combined, they highlight the uniqueness linked to the history of an aging woman and to correlate her lived experience with that conveyed in public discourse on "active aging".

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