This study deals with the ethnopolitical mobilization among the Sami in Sweden during the first half of the 20th century. The investigation focus on why this mobilization took place, the demands the Sami made, and the strategies used to achieve these goals. Opposition towards the Swedish Sami policy was the most important reason for the political mobilization among the Sami. Both the formation of the Sami policy at the central administrative level, and the implementation of the policy at the regional and local level by the Lapp administration were criticised. During the first half of the period of investigation the Sami protests focused on policy decisions at central government level. During the later half of the period, it was the actions of the Lapp administration that triggered Sami activity. The central demands brought forward by the Sami movement concerned the position of the Sami in Swedish society. At the beginning of the period the Swedish Sami policy was based on the so called "Lapp shall remain Lapp" ideology. The Sami were looked upon as a reindeer herders by nature, who were weak and could not protect themselves against civilization, which was viewed as a threat to the cultural survival of the Sami. Therefore, they were to be protected by being segregated from the surrounding society. Only the reindeer herding Sami, however, were considered to be Sami which meant that a majority of the Sami population was not included in the Swedish Sami policy. A cultural boundary was drawn, which separated the Sami population into two large segments. Because of this, the main demands of the Sami movement were that the Sami should be granted an equal position in the Swedish society and that the Sami policy should include more aspects than just reindeer herding.Two main strategies were adopted by the Sami leaders to achieve the goals of the Sami movement. The first was to try to create a network of local Sami societies within a national Sami organization. As in Swedish society group interests were represented by a number of different organizations, Sami organizations were a precondition if the Sami were to be able to hold a dialogue with the Swedish authorities. However, during the period of investigation the Sami movement failed in its attempts to form a national Sami organization, which weakened the movement. The second strategy was directed at achieving more limited gains through goal-oriented actions, where the Sami were mobilized for shorter periods behind different demands. This second strategy was more successful during the period of investigation. However, ultimately the creation of a national Sami organization, was found to be a requirement if the Sami movement was to be able to influence the Swedish Sami policy. The formation of Svenska Samernas Riksförbund (National Union of the Swedish Sami) in 1950 was therefore an important step for the Sami movement.

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.