Dissertations / Theses on the topic 'Metissage'

Aboriginal educations is an ambiguous field of study that presents many challenging dilemmas for educators today. A major part of this ambiguity stems from the tendency to emphasize traditional cultural values, Aboriginal identity, and experiences as distinct and unique, and therefore essentially different from mainstream approaches to education. By drawing upon the memories and narrative of my own Metis family as well as the history and memories of the people of the Kainai community from the Blood Reserve in Alberta, I confront some of these dilemmas in both personal and collective ways. Following Eduoard Glissant, Francoise Lionnet, and Mark Zuss, I explore the character of the Kainai community as a tetissage of texts and genres which overlap, interact, juxtapose, and mix the textual contributions of an elder, a student, and a teacher (myself) to create a more complicated portrait of the Kainai community that stretches beyond the 'us versus them' binary. These texts are then interpreted using a (post)colonial framework largely based upon the works of Frantz Fanon, Gerald Vizenor, Homi Bhabha, and Neal McLeod.
vi, 206 leaves ; 29 cm.

Un premier chapitre s'attache a decrire le contexte historique et identitaire particulier dans lequel la categorie "metis" apparait au togo. Cette partie historique permet de repondre a la question liminaire de savoir comment l'identite de metis s'est construite, historiquement, comme une identite sociale valorisee plutot que denigree ; ce qui ne va pas de soi. De mes enquetes menees a lome, d'octobre 1989 a decembre 1992, il ressort d'abord que la continuite du metissage, fort ancien dans ce pays, s'effectue sur fond d'inversion "racio-sexuelle. En passant, a partir des annees 1960. D'un modele parental exclusif blanc/noire a celui actuellement numeriquement dominant de noir/blanche, ce changement historique a des consequences definitives sur le profil sociologique du metis togolais et patant, sur les perceptions communes de son apparence "raciale". Determinant puissant de la position sociale des metis donc: le sexe du parent blanc. Cette decouverte ne prend vraiment tout son sens qu'en generalisant le modele par la prise en compte de la couleur des parents (metis(se), noir(e), blanc(he) comme critere general d'analyse. A partir des resultats statistiques d'une enquete par questionnaire realisee en 1991 a lome sur un echantillon de 265 metis, on commentera les differentes composantes de la position sociale des metis : origine sociale, et ce par quoi les differentes fractions etudiees defendent leur statut de metis : aspects identitaires lies a l'onomastique, les styles de vie. L'etude des positions scolaires, des competences et des comportements linguistiques, des gouts, permettront enfin de definir un continuum de positions sociales au sein de la population des metis togolais. L'etude des metis qui constitue l'intrigue principale de cette recherche donne l'occasion de montrer comment la categorie "metis" (dans toutes ses acceptions) s'articule aux couples d'oppositions africain/europeen, villageois/citadin, gens du sud/gens du nord, qui sont lies a la dynamique sociale lomeenne et togolaise. Outre une contribution a une sociologie du metissage en afrique, cette recherche propose une reflexion plus generale sur l'importance des proprietes corporelles dans les classifications communes, sur l'interet de prendre en compte de telles proprietes dans l'etude des trajectoires sociales
The "metis" category and the togolese society are deeply linked, because of the "brazilian" past of lome, the capital of togo. Today, the togolese metis belongs to a social world including categories as changing as that of the latino-american "mestizo". For instance, the difference between the mestizo (considered hispanic because of his mixed ascendance) and the ladino (because of his hold on the spanish culture) should be brought close to the distinction between the "yovobevi" (a white man's child) and the "portugais" or "bresiliens" - coming down from black slaves back from brazil, and for a few of them, coming down from white portuguese or brazilian tradesmen - also called "metis". In a first chapter. I try to describe the historical context in which the category metis appeard in togo. This historical part allous me to answer the preliminary question how the metis identity has built itself in history as a social identity appreciated rather than denigrated : which is not obvious. My inquiries in lome, from october 1989 to december 1991, show that this permanent metissage comes from a new combination of races and sexes : first, white man/black woman, then, since 1960, black man/white woman. This historical change has completely modified the sociological profile of the togolese metis, and consequently, the common perceptions of his racial appearance. So, the social position of a metis depends on the sex of the white parent. But still more generally it's the colour of both parents which should be taken into consideration : metis, black or white. The results of a survey among 265 metis enables us to study the differents aspects of their social position : social origin, name, life-style, school-life, language skills, tastes. The study of a metis population gives us the opportunity to describe the relation between the "metis" category and the other categories which are at the roots of common sense in lome and togo in general : africain/european, country people/city people, people from the north/people from the south. This research should induce us into more theoretical study of the links between body characteristics and the social trajectories

Au xvi siecle l'essor de la production de cochenille et les dons de terres ont encourage l'immigration et l'installation des espagnols a cholula. Le developpement des ateliers de draps de laine, des foulons et des haciendas au moment ou la population indienne etait en chute ont conduit les proprietaires a employer des esclaves. Dans les annees 1649-1725 le metissage etait tres intense, malgre l'endogamie importante chez les espagnols. Les haciendas et les ateliers textiles permettaient la coexistence entre indiens, metis et mulatres, elles favorisaient les concubinages entre esclaves, indiens et metis. Le metissage s'est developpe plus par le biais du concubinage que par les mariages mixtes, car l'illegitimite atteint son taux le plus eleve chez les non-indiens. La phase de depression economique qui caracterise le xviiieme siecle a cholula dans les secteurs commercial et textile obligea les tisserands a se reconvertir au travail a domicile. Elle favorisa l'elargissement familial et renforca, a long terme, la legitimite. Les donnees concernant l'illegitimite au xviiieme siecle montrent, a l'inverse du siecle precedant, une nette diminution de ce phenomene. La fin du xviiieme siecle marque le metissage generalise comme un etat de fait. Il se constate par l'existence d'un important groupe de metis ayant soit : un ancetre espagnol lointain, soit un ancetre d'origine africaine a occulter, soit n'ayant pas d'ascendance directe d'indiens. Il en etait de meme pour les espagnols nes en amerique, qui d'une generation a l'autre se mariaient toujours avec des blancs ou metis. Le franchissement de la barriere de couleur ainsi que les criteres ambigus de classement de l'echelle socio-raciale ont permis l'existence d'une importante communaute de metis et d'espagnols dans une ancienne ville indienne. Celle-ci s'est accompagnee d'une chute et d'une stagnation des indiens ; de la disparition des noirs par l'exogamie et l'occultation de leur origine
The research about the mixing races and miscegenation in a case study of cholula permits to lead the analysis in several ways : economy, interethnic conflicts, demographic trends of the racial groups, marryways and reconstruction of population phenotypes. We can offer an outline about the economic local phases to correspond with the miscegenation trends. We can also show how the boom of cochineal culture draw the pioneers interesting in that trade, the same way that the lands given by de king encourage the insertion of spaniards into the province. At the period 1649-1725 the mixing races and miscegenation was so very important but not by the mixed mariages, but by the concubinage. We can deduce all these features by the high levels of illegitimacy at the end of 17th century. The economic drepression during the whole 18th century corresponds to a decrease of immigration, increase of spaniards endogamy and decrease of illegitimacy. The crisis of textil factories and the reconversion of weavers to "putting out system" fortified the family structure. The great lines of this research are : the falling down and stagnation of indians, the arrive and missing of the african descents by the exogamy and passing of the colour barrier by "mestizos" and mulatoes. The consequence was the creation of a mestizo city with importants groups of spaniards and "mestizos" in an ancient indian city

Quaternion is a novel made up of three books; Quaternion, Les Cahiers of I.V.A Sumac and The Index of First Lines, approximately fifty seven thousand words in length. The novel mixes prose poems, ekphrasis, diary entries and lines of poetry. These methods cut across the three narrative streams. Essentially, in the first section the narrator describes his memories and relates his difficulties in curating an exhibition of the life of Caribbean poet, I.V.A Sumac. The second section is the journals of Sumac and includes personal entries, aphorisms and his works in progress. The third section is the first lines of an unwritten anthology that Sumac was editing at the time his death. In the exegesis the writer begins by defining and discussing the process of katabasis/descent into the fictional terrain, and describes how he searches for the originary image that begins the novel. He then engages with Blanchot’s essay “The Gaze of Orpheus” to describe how the text accrues consciousness as it is written and introduces and defines new terminologies such as textum, texture, the transient imaginary and enigma to explain this process. He engages with the work of Heidegger, Barthes, Pamuk, Shklovsky, Todorov, Atwood and Wood to ground these terms and then focuses on how via processes of métissage and creolization the structural and poetic decisions of the novel were made. He also discusses how the exegesis and the creative connected and grew from within each other, citing academics such as Kroll and Krauth. He then concludes by engaging with Heidegger’s concept of the “dasein” to describe the paradox/parallax dichotomy of the work in progress and how exile and ekphrasis became entwined in the writing.

Thesis (Ph.D.)--Indiana University, Dept. of French and Italian, 2007.
Source: Dissertation Abstracts International, Volume: 68-09, Section: A, page: 3880. Adviser: Michael L. Berkvam. Title from dissertation home page (viewed May 7, 2008).

In this dissertation, I investigate the ways in which the phenomenon of racial and cultural hybridity inform and alter the social, political and cultural fabric of three creole cities of significant colonial influence, namely Saint-Louis of Senegal, Saint-Pierre of Martinique and Jérémie of Haiti during and after the colonial era. In particular, I examine the relevance of the French colonial city not only as a nexus of relational complexity but also as an ambiguous center of attraction and exclusion where multiple identities are created and recreated according to the agendas that influence these constructions. In order to articulate the main hypotheses of my thesis, I explore the key historical and social catalysts that have led to the emergence of Saint-Louis, Saint-Pierre and Jérémie as original creole cities. Through the critical analyses of contemporary literatures from Senegal, Martinique and Haiti by Fanon, Sadji, Boilat, Mandeleau, Confiant, Chamoiseau, Salavina, Bonneville, Moreau de Saint-Méry, Desquiron, and Chauvet and films by Deslauriers and Palcy, I illustrate the dynamics of creolization within the context of the French colonial city. I argue that the city engenders new narratives and interpretations of métissage that scholars have often associated with the enclosed space of the plantation. My dissertation intends to prove that the three French colonial cities of Saint-Louis, Saint-Pierre and Jérémie offer distinct interpretations and practices of processes of cultural and ethnic métissage. I propose that a correlation albeit a dialectical one, exists between the development of the French colonial city and the emergence of the mulattoes as a distinct class, conscious of its economic, sexual and political agency. I suggest that the French colonial city, represents both a starting point and a space of continuity that permits new forms of ethnic and cultural admixture. The articulation of such mixtures is made evident by the strategic positioning and creative agency of the mulatto class within the colonial city. The phenomenon of métissage is certainly not a novel subject as evidenced by the plethora of theories and studies advanced by scholars and intellectuals. My research is thus part of an existing critical literary corpus in Postcolonial and Francophone Studies and is inscribed within the theoretical framework of Creolization. My research observes from a historical, comparative and literary perspective, metis presence and consciousness in three specific spaces where colonial authority has been imposed, challenged, resisted and even overpowered (in the case of Haiti). My study therefore analyses the creative agency articulated by the metis ethnoclass in the colonial city and counters the claim of a passive assimilated group. As an in-between group, mulatto’s access to social, economic and political upward mobility are impeded by their ambiguous positioning within the larger community. Consequently, they resort to unconventional means that I refer to rather as creative ingeniousness in order to survive. Scholars usually focus on these “unconventional” practices as immoral rather than as strategies of self-reinvention and revalorization. As a result, representations of cultural and ethnic interconnections and hybridity are often projected in fragmentary ways. The figure of the metis women for example is overly represented in studies on métissage while metis men receive very little attention. My thesis thus intends to decenter narratives on métissage from the women and implicate equally the creative agency of metis males. My thesis expands on the complexities that inform processes of métissage during pre-colonial Saint-Louis in the early seventeenth century, Saint-Pierre from the period 1870-1902 and Jérémie during the dictatorship of Francois Duvalier. It examines further the city as a space that engenders new narratives and interpretations of the processes of creolization. Processes of métissage or creolization have often been described as the results of violent encounters that were colonial and imperial. Moreover, these clashes were inscribed within the enclosed space of the plantation. The city, representation of European pride and greed is an ambiguous space that attracts even as it excludes. Projected as an active commercial, economic and cultural hub, the city is soon engulfed by mass emigration. That site where the European image and culture is imposed, quickly evolves into a complex and chaotic web of human and material interaction giving rise to a complex creolized atmosphere. I propose that practices of métissage in the city are distinct from those generated in the belly of the slave ships, in the trading houses of Sub-Saharan Africa and on the sugar plantations of the French Antilles. I conclude with a look at the present context of métissage, I rethink the significance of racial and cultural hybridity in relation to contemporary cultural and social theories such as creolization, creoleness, and transculturation in articulating, interpreting and decoding a world in constant transformation.

Ce mémoire vise à montrer l'imbrication de trois dimensions de la recherche de terrain en linguistique : la description des faits, l'investissement sur le terrain, et la réflexion théorique, de façon à développer une approche pluridimensionnelle de la variation. Les trois parties du mémoire correspondent à ces trois dimensions. Le concept de variation permet de considérer la langue non seulement hétéroclite par essence, mais surtout caractérisée par une multiplicité de façons de dire. La discussion menée sur la variation de la langue (chapitres 1, 2 et 10 à 12) s'appuie sur la maitrise préalable de la description linguistique en situation de contacts de langue (chapitres 3 à 5 et 11 à 12) et sur une méthodologie soignée de recueils de corpus oraux transcrits et documentés (chapitres 6 à 9). La première partie, Descriptions dans un français, comporte cinq chapitres qui peuvent se regrouper en deux sous-parties. Les chapitres 1 et 2 posent quelques bases théoriques qui positionnent les analyses qui suivent. Ils procèdent à une approche de la représentation de la variation, générale, puis en référence à quelques auteurs. Plusieurs notions et catégories sont remises en cause ou discutées, comme celle de langue considérée comme un ensemble de variétés structurellement constituées. D'autres notions sont adoptées, en vue d'une plus grande utilité opératoire : aire communicative ou linguistique, représentation, réseau, fonctionnalisation, innovation, métissage. Les chapitres 3, 4 et 5 traitent de syntaxe et de descriptions syntaxiques. Dans ces chapitres, les discussions portent sur les méthodes de description des faits (centrage sur les formes vs appréciation de leurs utilisations et fonctions), sur l'exemple, sur les comparaisons, sur la façon de regrouper les faits. La deuxième partie, La recherche de la variation / méthodologie de l'enquête, traite de la méthodologie de l'enquête uniquement par rapport à mes expériences de terrain. Les chapitres 6 et 7 examinent la difficulté et les possibilités de maintenir des relations étroites entre terrain et corpus. Le chapitre 8 examine ensuite les relations entre le chercheur et le terrain, les enquêtés et l'enquête. Le chapitre 9 rassemble quelques expériences concernant la construction proprement dite des données. La méthodologie défendue est celle appelée " écologique ", qui prend en compte les interactions des locuteurs dans leur environnement à plusieurs niveaux, avec une forte implication des chercheurs à toutes les étapes de l'enquête. La troisième partie, Des explications pour la variation ?, présente des réflexions sur des approches de la variation qui vont au-delà des descriptions de formes. Dans le chapitre 10 sont proposées des explications à la variation, du côté du locuteur. Le chapitre 11 montre que le contact des langues n'est pas un embarras pour la recherche théorique générale, ni même un phénomène excentrique parmi ceux qui touchent la variation. Le chapitre 12 tente l'intégration de quelques phénomènes bien circonscrits, et analysés auparavant, dans des processus linguistiques généraux : grammaticalisations en discours, réanalyses, fonctionnalisations liées à la subjectivation, érosions et syncrétismes phonologiques. La conclusion revient sur la métaphore écologique et remet au premier plan la difficulté de tenir compte des divers ordres dans lesquels se situent les mêmes faits, ce qui semble être un point commun aux sciences qui ont trait au vivant, en particulier à l'humain.

Le concept de "metissage axiologique" -que j'ai elabore- met en presence deux cultures differentes et leurs valeurs antagonistes. Dans ma recherche : la culture occidentale, avec le materialisme, l'individualisme, l'egalitarisme, le rationalisme ; et la culture orientale, avec le spiritualisme, le familialisme, l'autoritarisme et l'irrationalisme. Grace a l'etude d'un corpus constitue : de textesofficiels sur l'education, du film tae-kwon-doe et de 19 entretiens en profondeur (dont 16 pour une grande famille de trois generations a seoul ; et trois coreens vivant en france), j'ai vu comment la confrontation de deux cultures "autres" modifiait la mentalite et les comportements. Il en resulte, pour la personne, un conflit -qui est une remise en cause de ses valeurs fondamentales. Ce conflitpeut s'exercer selon 2 axes : la fermeture ou l'ouverture. Dans la fermeture, la personne resiste au changement ; et se maintient dans les valeurs dominantes -connues et rassurantes. Dans l'ouverture, la personne -grace a son imaginaire creatif- accepte une alteration fondamentale de son systeme symbolique de valeurs ; et "met au monde" l'ensemble harmonise des valeurs contradictoires. L'epreuve du metissage axiologique implique un travail sur soi ; genere un processus du developpement de la personne. C'est en cela qu'elle interesse l'education.

Ce doctorat s'est fixe pour objectif d'embrasser pour la basse-cote d'ivoire, partie jugee "utile" de ce pays, la "situation coloniale" et en particulier, les acteurs de l'aventure coloniale, dans une longue duree. D'ou en 3 parties - la mise en place du systeme colonial (1893-1921), le "bon temps" (1921-1939), l'ebranlement de la societe coloniale (1944-1958 60)-, et une transition - l'effet de guerre (1939-1944)-, une approche demographique (depouillement de l'etat-civil europeen et assimile), mais aussi la reconstitution de nombreux itineraires personnels (sources tant orales qu' ecrites). En examinant tour a tour, les comportements demographiques, la sociabilite, les re- presentations des autres, les colons au travail, l'eveil du nationalisme autochtone, l'auteur a essaye de saisir la complexite des rapports internes entre les differentes composantes du colonat : francais, europeens-etrangers, libano-syriens, metis, afri- cains evolues dont les ivoiriens de citoyennete francaise. L'accent mis, d'une part sur la finalite de ce territoire au sein de l'empire et celle du sejour colonial pour tout colon et assimile protege, d'autre part sur le develop- pement endogene d'une economie de plantation d'ou emerge une bourgeoisie de planteurs, futur moteur de la lutte anti-coloniale, et enfin sur la fermeture de la societe blanche, effrite au passage quelques mythes encore vivaces : celui d'un succes de l'appel a la colonisation en afrique noire, celui de l'assimilation et celui d'une colonisation purement europeenne
The objective of this thesis is to study the colonial situation and more particularly the participants in the colonial adventure, in the long run, in lower ivory coast, which we regard as the relevant part of this country. Hence, in 3 parts - the setting up of the colonial system (1893-1921), the heyday (1921-1939), the crumbling colonial society (1944-1958) - and a transition - the consequences of the war (1939-1944) -, a demographic approch (registry of the europeans and assimilated), but also piecing together many a personnal life itinerary (oral as well as written sources). By examining, in turn, the demographic patterns, the sociability, the way "the others" were depicted, the colonists at work, the awakening of nationalism among the natives, the author has tried to grasp the complexity of the inner relationships between the various components of colonial life : the french, the other europeans, the libano- syrians, the half-breed, the cultured africans including the natives of french citizen ship. The emphasis laid, on the one hand, on the utility of this territory in the empire and that of the colonial stay for all the colonists and assimilated, and on the other, on the endogenous development of a plantation economy dominated by a bour- geoisie of planters, the prospective leaders of the anticolonial struggle and lastly on the closed white society, erodes some inveterate myths: the myth of the successful call for colonization in black africa, of assimilation and of purely white colonization

This thesis analyses the discursive struggle in the New Caledonian media over the question of independence during the period of most acute conflict during the 1980s. It seeks to demonstrate that the discursive struggle was central to the political struggle, particularly in its emphasis on the development of discourses on identity which authorised particular forms of political engagement. Colonial discourses in New Caledonia provided a well tested armory of identifications of the territory’s indigenous people which were mobilised in the anti-independence media, particularly the territory’s monopoly daily newspaper Les Nouvelles Calédoniennes. The thesis attempts to demonstrate how these identifications connoted, in effect, the non-existence of Kanaks through a denial of a ‘Kanak’ identity: Melanesians who identified themselves as Kanaks and took a pro-independence stance were not recognised within the colonial identity constructions of ‘Caledonian’ and ‘Melanesian’, and their claims to constitute a ‘people’ were vociferously denied. They existed within colonial discourses as a human absence, and were therefore considered to have no rightful claim on Caledonian political life. In the face of such identifications, the pro-independence movement articulated in its media notions of ‘Kanakness’ and the ‘Kanak people’ which sought to hyper-valorise their identity as human and rightful.¶ It is argued that an analysis of media discourses requires consideration of the type of institutional constraints operating within the media institutions from within which these discourses emerge. The thesis therefore analyses the major constraints operating within Les Nouvelles Calédoniennes and the two major pro-independence media organisations, ‘Kanaky’s first newspaper’ Bwenando and ‘Kanaky’s first radio station’ Radio Djiido.¶ As an overarching concern, the thesis attempts to work through and apply different theoretical approaches relevant to the analysis of media reporting in situations of heightened political contestation, negotiating through aspects of neo-Marxist and post-structuralist approaches. It assesses the relevance of the notion of ‘ideological effect’ as an analytical tool in assessing the effects of power produced by particular discourse, concluding that some theoretical notion concerned with elucidating the differential effects of power is required.¶

Ce travail traite de l'education familiale et scolaire a dakar (senegal). La capitale constitue un contexte interculturel ouvert sur l'exterieur et compose de divers univers culturels. L'enfant dakarois passe d'un univers a l'autre en oubliant parfois ce qu'il a appris pour acquerir de nouvelles connaissances. Il se construit ainsi une culture individuelle qui lie les differences en un metissage moderne. Dans ce contexte, j'ai cherche a savoir quelles strategies identitaires l'individu peut adopter face a des influences educatives multiples. Une reflexion theorique sur l'individu moderne pris dans une culture dynamique et sur ses reactions face au pluralisme est menee dans un premier temps. Le travail s'organise autour de trois dialectiques : verticale ou temporelle, horizontale ou spatiale et transversale ou personnelle. La troisieme partie est consacree aux donnees de terrain. Ces dernieres sont constituees d'observations de lecons dans deux ecoles primaires, d'entretiens avec des enseignants et de trois questionnaires et trois entretiens soumis a un groupe de dix enfants. Les conclusions montrent que l'enfant dakarois vit bel et bien dans un contexte interculturel particulier issu d'une modernite specifique. S'il etablit une separation nette entre ses univers d'appartenance, il parvient a se retrouver en chacun d'eux. Il est aide en cela par l'existence de permanences (statut de l'adulte, principes d'apprentissage. . . ) et la possibilite de se degager partiellement. Il devient alors un individu metis relie a diverses spheres culturelles et traverse d'influences multiples. Il apparait par ailleurs que la famille continue d'occuper une place importante et intervient a sa facon dans la scolarite de l'enfant. Ce dernier trouve ses reperes dans une "mega culture" regroupant des parametres tels que la langue, la religion et les valeurs morales. L'enfant dakarois semble donc privilegier la flexibilite et la gestion de la contradiction et non nier une partie de soi-meme.

L'esthetique caribeenne moderne se definit comme le resultat d'un processus de transculturation ou de creolisation qui conditionne l'expression de la quete identitaire. Les poetes contemporains mettent en uvre des strategies, par l'elaboration d'une langue (poesie) et la recuperation d'une identite, dans une litterature qui concilie l'esthetique et l'ideologie, l'ecriture et l'oralite. L'affirmation de l'identite culturelle s'effectue selon des etapes historiques similaires : independances, decolonisation, revolutions, engagement, negritudes. Ces reperes se doublent de la (re)creation de mythes, crees par l'histoire. A partir de cette mythisation, nous avons analyse la reelaboration esthetique de traits culturels caribeens et leur incorporation a l'univers poetique, comme renovation du discours createur, intention poetique et revendication identitaire (tradition / modernite). Nous avons choisi des poetes d'expressions linguistiques representatives de la caraibe, en fonction de leur role dans une periode (post-)evenementielle : nicolas guillen (cuba) pour le negrisme, aime cesaire (martinique) pour la negritude ; rene depestre (haiti), negritude, surrealisme et marxisme ; edouard glissant (martinique), postnegritude et antillanite ; edward kamau brathwaite (barbade) pour les iles anglophones independantes ; nancy morejon (cuba), heritiere du negrisme, contemporaine de la revolution cubaine. Les allusions ideologiques determinent le travail poetique, l'engagement dans la voie (quete identitaire) que le poete a choisie, avec sa voix (langage, poetique). Notre choix et notre methode comparatiste ont mis en evidence des recours thematiques et stylistiques communs, qui s'inserent dans le contexte historique et culturel de la caraibe et de l'amerique latine. Dans ce dialogue de cultures, l'ouverture sur la caraibe est une etape de la demarche identitaire, la strategie discursive d'une ecriture liberee et unitaire
The modern caribbean aesthetics is defined as the result of a process of transculturation or creolization which conditions the expression of the search for identity. The contemporary poets adopt strategies, through the elaboration of a language (poetry) and the recovery of an identity in a literature which combines aesthetics and ideology, writing and orality. The claiming of cultural identity is carried out according to similar historical steps : independences, decolonization, revolutions, commitment, black renaissances. Those landmarks are linked to the (re-)creation of myths, created by history. From this "mythization", we have analysed the aesthetic re-elaboration of cultural caribbean features and their incorporation into the poetic world, as renovation of creative expression, poetic intention and the assertion of identity (tradition / modernity). We have selected poets whose language is representative of the caribbean, according to their role in a post-event period : nicolas guillen (cuba) for the "negrism", aime cesaire (martinique) for the "negritude" ; rene depestre (haiti), blackness, surrealism, marxism ; edouard glissant (martinique), post-"negritude", "antilleanity" ; edward kamau brathwaite (barbados), for the west indies post-independence ; nancy morejon (cuba), who took over the tradition of the "negrism", contemporary with the cuban revolution. The ideological allusions determine the poetic work, the commitment into the way (identity search) the poet chose, with the voice (language, poetics). Our choice and our comparative method have highlighted common thematic and stylistic devices, which are included in the historical and cultural context of the caribbean and latin america. In this dialogue of cultures, the opening on the caribbean is a step of the identity quest, a stylistic strategy of a liberated and united writing

L'objet de cette etude est la rencontre entre cultures de l'afrique noire et de l'europe, sur le terrain particulier des arts plastiques et pour le seul cas de la france contemporaine. Il nous importe de faire apparaitre que la creation artistique actuelle se nourrit a des sources diverses sans alterer son authenticite. Qu'entend-on par "metissage culturel"? que se passe t'il en france. Le jazz, les romans du bresilien jorge amado, picasso et l'"art negre" sont autant d'exemples d'interculturalite. Le mouvent de la negritude fut un exemple charniere pour la culture metisse. Acutellement a paris, des jeunes artistes creent, au carrefour de plusieurs cultures. Quel est l'enjeu de l'ecole dans la perpetuation d'un patrimoine et la preparation des prochaines generations de createurs?
The purpose of this study is the meeting between the african and european cultures, on the particular ground of the arts, and for the only case of contemporary france. Our aim is to let understand that the actual artistic creation feeds itself at various sources, without distording its authenticity. What do we mean by "cultural blend"? what is happening in france? the jazz the novels of the brazilian jorge amado, picasso and the "negro art" are all examples of interculturality. The movement of "negritude" was a hinge moment for the blended culture. Nowadays in paris, some young artists paint at the junction of several cultures. What is the stake of school, in the perpetuation of a cultural patrimony and the preparation of next generations of artists?

L'etude de l'historiographie acolhua de 1521 jusqu'aux environs de 1640, permet de retracer les multiples processus, paralleles plutot que successifs, de preservation des traditions historiques prehispaniques, de leur deperdition mais aussi de creation de chroniques culturellement metisses ou se melent traditions indiennes et influences occidentales, fondant l'identite mexicaine. Les manuscrits pictographiques acolhua refletent ce processus complexe de resistance culturelle, de deperdition et d'adaptation. L'ecole historique acolhua, peu connue pour la periode prehispanique, a egalement produit des codex coloniaux. Ceux-ci se caracterisent par leur memoire historique selective. Les planches illustratives acolhua sont le dernier vestige de cette importance accordee a l'image. Les traditions orales historicisantes sont un second pan des traditions prehispaniques, vite deforme. Les chants historiques acolhua ont ete rapidement annexes par les chroniqueurs. Les huehuetlatolli ou les discours rhetoriques semblent inclure tardivement des anecdotes historiques. L'alphabetisation de la province de tezcoco a rapidement permis aux indigenes d'annoter les planches de codex, ebauchant les premiers recits historiques alphabetiques en nahuatl. Ceux-ci ont tres vite foisonne, entre la constitution d'annales et la redaction de chroniques parfois considerables. Le cycle de coyohua reprend des traditions orales anciennes. Le recit de la campagne de nezahualpilli montre deja des influences occidentales. Elles sont manifestes dans le recit de la guerre de chalco, fortement europeanise. Les noticias, fragment traduit d'une importante chronique nahuatl ancienne, sont le meilleur exemple de cette recomposition de l'histoire tezcocane. Elle touche la conquete (entree de cortes a tezcoco des 1519, prise du templo mayor, bapteme d'ixtlilxochitl) mais aussi l'epoque prehispanique (conseil de la triple alliance, regne et succession de nezahualpili). Les deux grands chroniqueurs tezcocans, j. B. Pomar et alva ixtlilxochitl, sont l'aboutissement de ce processus de deperdition et de creation culturelle. On releve ainsi l'invention de traditions apocryphes en nahuatl ou la readequation de traditions orales aux sources ecrites anciennes (mariage de nezahualcoyotl)
The study of acolhua historiography from 1521 to around 1640, enable to recount the various process, parallels rather than successives, of preservation of prehispanics historics traditions, their deperdition but also of creation of chronicles culturally crossbred where indians traditions and occidental influences blend together, founding mexican identity. Pictographic manuscripts acolhua reflect this complex process of cultural resistance but also deperdition and adaptation. The acolhua historic school, little know for prehispanic time, also produced colonial codices. These are caracterized by their selective historic memory. Acolhua plates are the last vestige of the importance granted to image by indians. Oral traditions more or less historic are a second pillar of prehispanics traditions, quickly distorted. Historics acolhua songs have been soon affixed by chroniclers. Huehuetlatolli ore rhetorics speechs seems to include belatedly historicals anecdotes. Alphabetization of tezcoco province quickly enable indigenes to annotate plates of codices, sketching out the firsts historicals narratives alphabetics in nahuatl. These have soon been profuse, among annals constitution and the redaction of chronicles sometimes extensives. The coyohua cycle take back olds orals traditions. Narrative of nezahualpilli campaign already shows occidentals influences. These are obvious in chalco's war narrative, very europeanized. The noticias, traduced fragment of an important old nahuatl chronicle, are the best example of this new composition of tezcocan history. It's affect conquest (entrance of cortes in tezcoco as early as 1519, conquest of templo mayor, ixtlilxochitl's baptism) but also prehispanic times (triple alliancy council, nezahualpilli's reign and succession). The two bigs tezcocans chroniclers, j. B. Pomar and alva ixtlilxochitl, are the result of this deperdition and cultural creation process. We can note the invention of spurious traditions in nahuatl or the adaptation of orals traditions to historical olds sources (nezahualcoyotl's marriage)

Ce travail revient sur un episode marquant de l'histoire de la nouvelle biscaye au debut du xviie siecle, generalement connu comme la "revolte des indiens tepehuan". Il procede a une reconstruction totale de cette guerre, a partir des sources premieres, en amont des premieres chroniques coloniales. Il entend rompre avec la categorie sterilisante de "revolte indienne" qui, en conservant la perspective des sources coloniales, empeche d'apprehender les mouvements indiens autrement qu'en fonction des criteres de maintien de l'ordre public. D'autre part, il remet en cause la primaute exclusive accordee a la rupture, dans l'affrontement, par rapport aux continuites qui le fondent. La guerre n'est pas un affrontement entre deux entites hermetiquement separees, "les tepehuan" et "les espagnols". Il s'agit bien d'un mouvement identitaire, mais l'identite revendiquee est tout sauf une << culture >> primordiale que l'on voudrait restaurer. L'acculturation - antagonique - informe y compris les propheties millenaristes et les massacres qui les prolongent. Enfin, la composition des alliances qui affrontent les espagnols impose une remise en perspective historique de l'enregistrement des indiens en differentes nations. L'etude du cadre colonial demontre que les noms de nations correspondent avant tout a la place assignee aux indiens par les espagnols ; en parfaite illustration, la guerre renvoie les taxinomies coloniales a leur abstraction fondamentale, en presentant une trame politique et culturelle complexe, irreductible a la nomenclature espagnole. Les alliances devoilent une complete imbrication des identites et une parfaite continuite des groupes allies. Les chaines d'alliances mises en mouvement ne s'arretent pas aux criteres positifs, tels que la langue ou le territoire, utilises par les espagnols pour leurs classifications, puis critallises ensuite en termes d'ethnies dans le discours anthropologique et historique.

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Esta dissertação estuda o Maracatu Nação de Pernambuco, uma dança em forma de cortejo que tem cerca de dois séculos de existência. São estudados três dos grupos mais antigos do Recife: O Maracatu Nação Elefante, o Leão Coroado, e o Estrela Brilhante. O pressuposto é o de que essa dança-cortejo materializa o trânsito do corpo com o espaço urbano e a memória da cidade, intercomunicando diferentes sistemas, tais como a religião católica, o candomblé, a arquitetura barroca e a história colonial. O diálogo se manifesta muitas vezes como contraponto, no qual a dança é uma forma de resistência cultural às modificações do espaço urbano e à perda da memória dos antepassados. Ao levar para as ruas um cortejo real que, da cintura para cima mantém a postura ereta das cortes, mas que nos quadris e pés estremece ao som do batuque dos tambores, as comunidades de Maracatu elegem sua realeza, prestando homenagem aos orixás, aos santos católicos e aos seus mortos. Nos figurinos amplos e rebuscados e na movimentação corporal de giros e ziguezagues, os códigos da dança lembram as curvas e dobras da estética barroca. Assim, os códigos barrocos corporificam a tensão que se estabelece com as linhas de desenvolvimento das cidades, subvertendo os valores ocidentais e dissolvendo dualismos tais como central e periférico, tradicional e moderno, sagrado e profano, entre outros.
This dissertation studies the Maracatu Nação of Pernambuco, a dance in form of street procession that has about two centuries of existence. Three of the oldest groups of Maracatu from the city of Recife are studied: The Maracatu Nação Elefante, the Leão Coroado, and the Estrela Brilhante. The main hypothesis is that this dance embodies the transit of the body with the urban space and the memory of the city, intercommunicating different systems, such as catholic religion, candomblé, the baroque architecture and colonial history. The dialogue manifest many times as counterpoint, the dance is a form of cultural resistance to the modifications of the urban space and to the loss of the memory of the past history and of the ancestors. When they go though the streets with one procession that presents characters of a king and queen’s court, showing an erect posture as well as shaking hips and feet, the communities of Maracatu choose its royalty, giving homage to their orixás, their catholic saints and its ancestors. In their huge and detailed clothes, their body movements with turns and zigzags, the codes of the dance remember the curves and folds of aesthetic the baroque one. Thus, the baroque codes of this dance embodies the tension in respect to the guidelines of development of the cities, dissolving dualisms such as central and peripheral, traditional and modern, sacred and profane.

Le travail développé dans cette thèse a pour but d’étudier le comportement hygrothermique de matériaux isolants bio-sourcés, et plus particulièrement les fibres de bois, le béton de chanvre, la laine de lin, la laine de mouton, le métisse® et les anas de lin. Ces matériaux, par essence naturels, présentent des spécificités liées à leur origine (animale ou végétale) et à leur structure (fibres, paille, matrice solide…). Leur porosité, très élevée, les rend réactifs aux variations d’humidité relative ambiante, ce qui peut impacter leurs performances thermiques et leur durabilité (comme pour tous les matériaux), mais également leur conférer des capacités de régulation. Dans un souci d’améliorer la connaissance de ces matériaux particuliers, nous proposons tout d’abord d’étudier l’impact causé par l’humidité sur leurs caractéristiques thermiques, principalement la conductivité thermique et la chaleur spécifique. Ensuite les caractéristiques hygrothermiques sont étudiées, ce qui permet de mieux comprendre les phénomènes dépendant des capacités d’adsorption, de désorption, de perméabilité ou de résistance à la vapeur d’eau. On se rend compte également de l’importance du gradient de température sur l’évolution des transferts hygriques au sein des matériaux. En plaçant les isolants bio-sourcés sous sollicitations aléatoires ou en conditions réelles d’utilisation, nous pouvons suivre leur comportement d’un point de vue expérimental. Le couplage à une approche numérique permet d’identifier les paramètres d’influence prépondérants, dans l’optique de la prédiction des transferts couplés chaleur/masse par une simulation dans des conditions particulières d’utilisation, comme la rénovation d’un habitat existant. On constate à partir de mesures in situ que ces matériaux ont une grande capacité d’adaptation à des environnements dont l’humidité relative est évolutive
The work developed in this thesis aims to study the hygrothermal behavior of bio-sourced insulating materials, and more particularly wood fibers, hemp concrete, linen wool, sheep wool, material made of textile recycling (metisse®) and flax shives. These materials, which are essentially natural, have specific characteristics linked to their origin (animal or vegetable) and their structure (fibers, straw, solid matrix, etc.). Their very high porosity makes them reactive to the relative humidity variations, which can affect their thermal performances and their durability (as for all materials), but also give them a regulation capacities. In order to improve the knowledge of these particular materials, first, we propose to study the impact caused by moisture on their thermal characteristics, mainly thermal conductivity and specific heat. Then the hygrothermal characteristics are studied, which makes it possible to better understand the phenomena depending on the capacities of adsorption, desorption, permeability or water vapor resistance. Also, we realize the importance of the temperature gradient impact on the evolution of the hygroscopic transfers within the materials. By placing the studied bio-sourced insulation materials under random loading or under real conditions, it will be possible to follow their hygrothermal behavior from an experimental point of view. The numerical approach makes it possible to identify the preponderant influence parameters, in the context of the prediction of coupled heat and mass transfers by simulation under particular conditions of use, such as the renovation of an existing habitat. On the basis of in situ measurements, it can be seen that these materials have a high adaptability to environments whose relative humidity is evolutionary

This dissertation documents a doctoral endeavor to explore both the potential of theatre as a means to enable students to practice vulnerability and the potential curricular impact of such a practice, using an in-depth narrative study of six theatre and drama for the young specialists. The researcher attempts to gain understanding and create a discourse on the vulnerability of the every-student as a curricular concern as well as make a connection to the potential of theatre as a means to practice navigating vulnerability. This not only involves a reconsideration of the term vulnerability to be seen as a path to strength, but also a reconsideration of educator responsibilities. The researcher sought stories of the everyday vulnerabilities that a student might encounter during school and specifically did not seek stories of vulnerabilities from extreme or exceptional traumatic events. While this study does not produce specific curriculum planning, it yields a better understanding of the concept of vulnerability, including the acknowledgment that practicing navigating vulnerability and practicing vulnerability can be accepted as useful terminology in educational pursuits. A key component of the research is the development of a Métissage Circle Theatre Script entitled “To Practice Vulnerability?” as a method of data analysis and research dissemination. It is the researcher’s intent that this script be available for readings by non-actors at school board meetings, parent-teacher meetings, teacher organizations, departments of education, theatre and drama organizations, theatre artist groups, and educational policy decision-makers. The script gently invites readers to begin to explore, ask questions, and discuss the educational possibilities, and provides a low-risk opportunity to navigate the vulnerability experienced when simply encountering the very subject of our own vulnerability.
Graduate
0727
0465
cclement@uvic.ca

This thesis analyses the discursive struggle in the New Caledonian media over the question of independence during the period of most acute conflict during the 1980s. It seeks to demonstrate that the discursive struggle was central to the political struggle, particularly in its emphasis on the development of discourses on identity which authorised particular forms of political engagement. Colonial discourses in New Caledonia provided a well tested armory of identifications of the territory’s indigenous people which were mobilised in the anti-independence media, particularly the territory’s monopoly daily newspaper Les Nouvelles Calédoniennes. The thesis attempts to demonstrate how these identifications connoted, in effect, the non-existence of Kanaks through a denial of a ‘Kanak’ identity: Melanesians who identified themselves as Kanaks and took a pro-independence stance were not recognised within the colonial identity constructions of ‘Caledonian’ and ‘Melanesian’, and their claims to constitute a ‘people’ were vociferously denied. They existed within colonial discourses as a human absence, and were therefore considered to have no rightful claim on Caledonian political life. In the face of such identifications, the pro-independence movement articulated in its media notions of ‘Kanakness’ and the ‘Kanak people’ which sought to hyper-valorise their identity as human and rightful. ¶ ...

Cette étude explore le rôle occupé par la figure du Métis, en tant que symbole fondateur du nationalisme Mexicaine de la période postrévolutionnaire (1921 – 1945). La recherche s’organise en fonction de trois pôles : 1) les discours littéraires autour du Métissage et leur intégration à la sphère du discours politique, 2) La position et le rôle joué par les intellectuels et scientifiques d’État dans le processus de création, importation, nationalisation et adaptation d’un appareil des savoirs qui positionnait le Métis comme modèle de la citoyenneté mexicaine et 3) L’ensemble des moyens techniques visant au métissage (plus culturel que phénotypique) de la population en tant qu’ensemble d’êtres vivants (ce que Michel Foucault appelle le biopouvoir). Finalement, notre recherche vise à démontrer comment la démographie et les politiques de santé publique de l’époque ont servi à façonner l’idée d’une nation mexicaine peuplée par une population Métisse. Or, ce Métis était moins un phénotype particulier que l’amalgame d’une série de coutumes et des traits culturels spécifiques et associés à l’idée de la modernité et du progrès. Ainsi, à la différence du « Métis » tel que perçu par les théories postcoloniales, le « Métis » du nationalisme mexicain visait à homogénéiser la population et non pas a célébrer sa diversité.
The aim of this study is to explore the role played by the Mestizo as a central figure of the nation building process in post-revolutionary Mexico (between 1921 and 1945). Our approach is threefold: firstly, It synthesises the evolution and changes in the literary construction of the Mestizo (which evolved from an undesired but unavoidable consequence of colonisation into the ideal of a new, homogeneous and distinctive national population), and the concomitant integration of this ideas into political discourse. Secondly, it explores the role played by the State’s intellectuals and scientists in the creation of a body of knowledge that legitimated the Mestizo as a convenient symbol of Mexican citizenship. Finally, it studies the ways in which these discourses crystallized in a series of technologies aiming at the construction of the Mexican mestizo population. The technologies studied here are, following the notion of biopolitics as developed by Michel Foucault, the production of official statistics and the creation of public health policies and institutions aimed at creating the notion and specific characteristics of the average Mexican (which were more focused on the cultural than in the phonotypical aspects). In defining what was a Mexican supposed to be, the nationalist project was also pushing out of the limits of the us those individuals who refused or were not able to comply with the definition of a Mestizo.

"The Mestizo Consciousness" is a research based on the work of the Mexican-American researcher Glória Anzaldúa and her definition of people who live between the borders of the dualism of society, whether they are borders of race, physical borders between countries, moral borders or political, linguistic or sexual borders. By first analysing the place of the mestizo, we will follow the development of this "non-place" from Alzaldúa onwards and the way in which it affects the individual and society. To do this, we will draw on the thought and experience of the authors we have called upon, such as Alzandúa herself, Derrida in "The Monolingualism of the Other" and the life and philosophy of the indigenous Yanomami people, starting with Davi Kopenawa's "The Fall of Heaven". We will show that dualism has been and continues to be present in our society, how it directly affects the life and philosophy of each individual and we will think about the empowerment of those who are outside this model, which passes less through the recognition of this dualism, than through the affirmation, acceptance and admiration of each characteristic that defines the individual in his or her difference. KEY WORDS: ANZALDÚA, DERRIDA, KOPENAWA, METIZA, CONSCIOUSNESS, DECOLONISATION, BORDERLANDS