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Studying the identity of children “nationally” mixed couples helps shed light on contemporary debates on the control of immigration and integration of immigrant populations. Such an endeavor helps clarify the factors that can shape national identity. This article analyzes the “practical'or “symbolic” character of national identity with respect to the country of origin of the migrant parent, based on the identity discourse of about one hundred children mixed couples interviewed in France, Germany and the United Kingdom. The identification that children mixed couples have with their foreign country of origin seems to be symbolic, i.e., elective rather than because of community pressure. It is based above all on emotional connections and the child-parent relationship. While in the United Kingdom this symbolic identity is aggregated with numerous other identities, in Germany it enriches the feeling of belonging to the existing foreign country of origin. In France, it compensates for the absence of identifications other than those that refer to French nationhood.

Keywords: enfants de couples mixtes, identité nationale, identité symbolique, communauté, lien de filiation, children “nationally” mixed couples, national identity, symbolic identity, community, parent-child ties, hijos de parejas mixtas, identidad nacional, identidad simbólica, comunidad, vínculo de filiación

SummaryFollowing the seminal work of Esping-Andersen, many studies have identified a variety of welfare regimes in Western Europe and North America. This study examines a set of quantitative social indicators, using hierarchical cluster analysis, in order to identify such regimes, which display specific arrangements between markets, the State and families in the production and distribution of the resources required for the well-being of people. Indeed, our empirical analyses reveal the existence of the three regimes originally identified by Esping-Andersen — social-democratic, liberal, and conservative — to which one must add, as many authors had pointed out, a fourth regime, distinct from the latter, called Latin. These results pertain whether one turns to data from the 80s or the 90s. The data also reveal strong and durable relations of mutual causality between the configuration of social programs in the various societies under analysis, the social situations which largely result from these social programs, and, lastly, the level of civic participation, which leads (or not) people to collective mobilization which in turn shapes social programs. Our comparative analysis allows us to identify Canada's place in the worlds of welfare capitalism.

Within Taoist and qìgōng (氣功, mastering the qì, art of the qì) experiences, namely bodily, self-cultivation, religious and healing experiences, one can hear phenomenological resonances. Those are particularly strong with the phenomenology of perception. Not only an inherited knowledge and techniques at the crossroads of martial arts, healing arts, and the religious lore in the Chinese world, qìgōng is also a modern experience (dating back to early 20th century), and a contemporary experience (post-1979 economic reform era). Its many forms with infinite variations draw a complex configuration wherein social and politico-religious implications enable qìgōng to be defined as a social practice as well. Located between theories of knowledge and studies of experience, how can phenomenologies in anthropology feed the discussion about local phenomenologies in a reciprocal exchange between disciplines such as philosophy, social anthropology and area studies ? The article is organized in two parts : the first one recalls some aspects of phenomenology in philosophy and in anthropology which resonate in the Chinese world. The second on focuses on these resonances with the case-study of qìgōng experiences interlaced with Taoist experiences.

Keywords: Micollier, phénoménologie, anthropologie, Chine, corps, personne, qì, expérience, taoïsme, qìgōng, Micollier, Phenomenology, Anthropology, China, body, Person, Qì, experience, Taoism, Qìgōng, Micollier, fenomenologías, antropologia, China, cuerpo, persona, qì, experiencia, taoísmo, qìgōng

In this time where the focus is on digital records and on the long-term preservation of born-digital archives, historical archivists have noted that there are very few industrial fonds in Quebec, regardless of material medium (paper, analogue, etc.). Some companies that contributed to the economic development of cities and regions from the late 19th century onward, have closed their doors for various reasons, and their archives have disappeared. There are, however, several enterprises that have remained active for over a century. Have they held onto their archives and, if yes, are they protected? Do these companies know how to prevent future loss of the industrial archival patrimony? This article is the fruit of research on this subject, done as part of a master's degree at Laval University. It culminated with an internship of 500 hours at Casavant Frères in Saint-Hyacinthe; founded in 1879, the company is the largest manufacturer of pipe organs still active in the world. The project permitted an evaluation, both quantitative and qualitative, of the importance of the mass of documents that has been archived beginning 140 years ago, and it yielded an understanding of their usefulness and their role in the conduct of business. However, questions remain unanswered regarding the adequate preservation of the documents and regarding the absence of human and financial resources to ensure the history of this rich industrial patrimony.

Most current criticisms against the intervention in Iraq have tackled the two justifications articulated by the members of the coalition: (1) that the United States had to neutralize the threats that Iraq generated for their own security and to the political stability in the Middle East and (2) that the war in Iraq can be justified as a necessary stage in the war against international terrorism. The principal objection against justification (1) is that it was, and remains, unfounded. Against justification (2), many have replied that the intervention in Iraq had no connection, or at best had merely an indirect connection, with the fight against terrorism. In a recent text, Fernando Tesón claims that the American intervention in Iraq can nevertheless be morally justified as a case of humanitarian intervention. By “humanitarian intervention”, one must understand a coercive action taken by a state or a group of states inside the sphere of jurisdiction of an independent political community, without the permission of the latter, in order to prevent or to end a massive violation of individual rights perpetrated against innocent persons which are not co-nationals inside this political community. I argue in this article that the American intervention in Iraq does not satisfy the conditions of a legitimate humanitarian intervention, as opposed to what Fernando Tesón claims.

Within Canada's Francophone minority context, schools have the mission not only to instruct and educate children, but also to socialize them as a new generation of French speakers and members of the Francophone community (Gérin-Lajoie, 2004; Landry, Allard & Deveau, 2010; Magnan & Pilote, 2007). Nonetheless, however, the desire to both protect and reproduce a monolingual Francophone space raises several questions: for example, who are Francophone schools intended for and what can or should be the role of English-speaking parents in them?In Vancouver, it often happens that the parents of pupils in Francophone schools speak little to no French. Although some decide to remain discreet, many others decide to be fully engaged in their children's school life. This engagement can take many forms: homework support, volunteering, involvement in parents' association and committees, etc. The presence and involvement of English-speaking parents in Francophone schools can occasionally lead to controversy and may even create tensions between the school's staff and families.Positioned within the field of critical sociolinguistics (Heller, 2002), this article is based on data derived from an ethnographic study undertaken in a school setting. It examines comments made by parents and the staff of a Francophone school in the greater Vancouver area with regard to the involvement of English-speaking parents at the school. It discusses the challenges and efforts involved in better acknowledging the engagement of Anglophone parents in fulfilling the mission of a Francophone school in a minority context.