By re-evaluating the concept of gastro-nationalism, this article aims to analyze incorporation, that is, the fact that a body constitutes itself as such according to processes of digestion, assimilation, and excretion specific to metabolism. It draws on the discourses and economic and political logics that prevailed in the constitution of a metabolic paradigm in the natural, biomedical, and nutritional sciences as well as in philosophy in the 19th century and into the first half of the 20th century in Europe. Through the articulation of these networks of meaning relating to the politics of the stomach and the liver, it is a question of taking seriously the materiality of the gastric and metabolic specificity thus engaged in the construction of a national, civilizational imaginary of a healthy, vigorous body, supposed to consolidate the sexual, racial, and social difference of the nation in its colonial enterprises. To what extent, in fact, does the renewal of the living matter of human organisms depend as much on organic naturalness as on a social construction for which attention to what we eat, how we eat and with whom, contributes to the creation of logics of social oppression?

Emerging in the mid-1980s, feminist geography has remained on the fringes of Quebec geography, as if it were a minor branch of geography. However, after integrating concerns related to the geography of gender and sexuality, feminist geography has expanded and consolidated itself on the theoretical, epistemological and methodological levels by integrating intersectional and decolonial approaches. It has developed to such an extent that it is now legitimate to talk about feminist geographies in Quebec. In fact, by adopting intersectional and decolonial approaches, feminist geographies question the construction of discourses and the body of knowledge constituting Quebec geography, knowledge that claimed to be universal. In addition, these analytical tools allow a new look at established fields of interest in Quebec geography such as migration and indigenous issues, by giving women a voice. By opening the way to the co-construction of knowledge, these approaches promote the visibility of the complexity of power relations and relationships to space of the different population groups living in Quebec. In other words, feminist geographies, by giving voice to women from subaltern social groups such as immigrants and indigenous people, can contribute to creating a geography of emancipation.

Currently, gender and gender dysphoria are the subject of much debate. For its part, psychoanalysis is not spared. It is invited by gender to a significant rework. Thus, this article will return to the definition of gender, to gender dysphoria and its recent developments, as well as to the news and debates relating to these, before returning to the encounter of gender and psychoanalysis, in what we call a clinic of social anticipation.

This article tells the story of neurodiversity social movements in the United States, the intersectional articulation of neuroatypical discourses and other "minor" discourses (notably related to gender), and evaluates the possibility of its translation into a French political and epistemic context.

The representation of the black body is the subject of much investigation, including the cultural practice of blackface, which allows the white actor to undergo a racial transformation in order to embody an Afro-descendant character. To what extent is blackface a negrophobic practice that relies on the semiotic saturation of the black body on the stage? By "semiotic saturation," I mean the way in which the black body is charged with negative symbolism. We will study this question in the stagings of Shakespeare's Othello by going back to the theatrical practices of the early modern English and by resonating them with contemporary theater. The deconstruction of blackface allows us to identify it as a practice with a long theatrical tradition whose negative connotation is unquestionable, from medieval religious theater to the English theater of the early modernity and up to the shows of American racial minstrels. Blackface is at the origin of a racial aesthetic that mobilizes the actor and the spectator and makes them live a scopic experience that gives them a power of definition of the representation of racial identity on the theater stage. Finally, it is a controversial practice that still does not achieve consensus today and is the subject of sometimes contradictory interpretations, especially if we oppose the intention of the director to the impact of the staging.

Islamism is a totalizing and communitarian representation of the Muslim religion. It is an ideological movement that emerged during the first half of the 7th century. The latter knows and has known both electoral, cultural and ideological victories and failures, but also state repression. It generally reconciles conservative attachment to religious norms and political ambitions. The modes of action and the project of the associations and parties that draw inspiration from it remain both diverse and dependent on the context in which they evolve. Also, it does not make sense to amalgamate without nuance the Egyptian Muslim Brotherhood, the Justice and Development Party in Morocco, Hamas in Palestine and Muslims of France, even if moral conservatism can constitute the lowest common denominator. However, after the attacks carried out by Hamas in Israel on October 2023, XNUMX, the amalgamation between these different formations tended to dominate public discussions in France, while the responsibility for colonization, nationalists and religious extremists in power in Tel Aviv tended to take second place in the analysis of the causes of the explosion and the maintenance of violence in Gaza and the West Bank.