Tesis sobre el tema "Indiens d'Amérique – Identité collective – Histoire"
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Lamour, Pierre-Yves. "La littérature contemporaine des indiens d'Amérique du Nord en quête d'une nouvelle identité". Paris 4, 1985. https://tel.archives-ouvertes.fr/tel-01098460.
Texto completoContemporary North-American Indians write to keep and revive their identity in a changing world. Their poems or novels highlight a spleen of their own: modern American Indian writers ride on, with Winter in the blood, but Spring in the heart
Poloni-Simard, Jacques. "Indianité et métissages : la dynamique de la société indienne du corregimiento de Cuenca (Equateur) XVIe-XVIIIe siècle". Paris, EHESS, 1995. http://www.theses.fr/1995EHES0026.
Texto completoThesis analysies the processes of transformation of the indian society of the corregimiento of cuenca (ecuador) on the eve of the conquest to 18th century, from organized in three parts : 1533-1620, 1620-1680 and 1680-1780. It proposes three models of recomposition in function of the different contrasts of the local colonial economy, of the indian demography, of the evolution of the relation between dominants and dominates. It studies forms and actors of indian participation to colonial economy, measures social differenciation's degree and sets on the diversity of the social conditions, as urban as rural. Looking for surrounding question of indian identity at the same time as process of the mestizo culture, it informs individual and collectiv strategies, dynamics of samll peasantry, cacis and town's common people, seeing that defense of community's ideal or the integration of a mestizo model
Chavarochette, Carine. "Etude ethnohistorique de la frontière Guatemala (Sud-Est du Chiapas) de 1824 à 2001 ou la genèse d'une identité frontalière". Paris 7, 2004. http://www.theses.fr/2004PA070065.
Texto completoFrom its creation through 2001, the frontier between Guatemala and Mexico oscillates between two different models: a flexible, open frontier, and a limit frontier dividing both countries. The first part of this work treats the history behind the establishing of this frontier. The annexation of Chiapas in 1824, treaties signed between both countries in 1882, the Mexican Revolution, Guatemala's civil war, Zapatista revolt, as well as the massive immigration to the United States, are facts modifying the region and the identity of the inhabitants of the border. The difficulty of setting-up a clear border between Guatemala and Mexico in this region lies partly in the agrarian issue. When governments of both countries tried to establish their sovereignty commissions in charge of topographic readings found themselves confronted with private individuals. The second part shows the intrinsic links between land property and political conflict. Despoiled indigenous populations have not stopped answering to these political/historical events by searching to develop new identities through specific religious cults. The third part of this work explains how both political and social crises in Chiapas have led its population towards a particular type of answering during the twentieth century: pilgrimages and supernatural apparitions. The frontier between Guatemala and Mexico, thus, is neither ethnic nor military nor physic: it is founded on land possession. Despite their questioning of the line, the fixing of the international limit has finally been determined by the inhabitants of this frontier zone themselves
Dos, Santos Chianca Maria de Fátima. "Tradition et contradiction de la modernité dans le nord-est du Brésil : les enjeux de l'ethnicité et de la muséalité des indiens Potiguara pour l'appropriation de leur territoire". Thesis, Strasbourg, 2015. http://www.theses.fr/2015STRAG049/document.
Texto completoThis thesis falls within the field of Applied Sociology and Socio-Museology, guiding a museum project that aims the autonomy of Potiguara Indians. This people is originally is a “family relationship community” and want to save their “racial origin”, but there is an advanced process of a distinctive ethnic identity formation, resulting from land demarcation fights from the 80s, strengthening their identity.The earth, a representation of “spatial dimension of family relationiship”, is where is established the sense of community built by the collective work of parenting and neighborhood and through it traditional practices that keep the memory of the heritage of the ancestors are developed. If the bonds of “racial origin” come from the mestizo ancestor, also called “old brench”, the ethnic representation considered as “a cultural and a historical value” to the outsiders is the Indian culture. This ambivalence is resolved through the Toré ritual through which two symbolic expressions are shown, an inclusive solution that will open an epistemological emancipatory route to the project
Schurdevin-Blaise, Chloé. "Construction identitaire nationale et représentations de l'indien : le discours des manuels scolaires du Chili (1833-1925)". Toulouse 2, 2008. http://www.theses.fr/2008TOU20073.
Texto completoThe present thesis examines connections between the construction of national identity in Chile and representations of indigenous peoples in school textbooks in history, geography and reading. The period we study begins with the Constitution of 1833 and the recognition of the state's responsibility for the development of public primary education. It ends with the Constitution of 1925, which established compulsory primary education. For nearly a century, the elites tried to elaborate and transmit national values and myths to students through which they would develop nationalist sentiment. We create an understanding of how the perception of indigenous peoples was instrumentalized in that process and –successively or simultaneously- reivindicated, distanced or silenced, depending on periods, political convictions and elite interests. We begin our study by defining the main concepts of our research. The second part is more methodological: it deals with historiography, problematic and sources. Then we will analyze the documents in a quantitative and qualitative way in order to propose a periodization for the representations of indigenous peoples conveyed by textbooks. Finally we place the discourses in a national historical context and interpret the link between Chilean identity and indianity revealed in our sources
Montalembert, de Cers Catherine de. "Matouac, l'île aux coquillages ou l'histoire triangulaire d'une colonisation". Bordeaux 3, 2004. http://www.theses.fr/2004BOR30031.
Texto completoArce, Dario. "L'Uruguay ou le rêve d'un extrême-occident : mémoires et histoire du malencontre indien". Phd thesis, Université de la Sorbonne nouvelle - Paris III, 2014. http://tel.archives-ouvertes.fr/tel-00967022.
Texto completoB, Martin Valérie. "Reassessing history : Native American narratives in Kentucky tourism". Master's thesis, Université Laval, 2018. http://hdl.handle.net/20.500.11794/33139.
Texto completoIn all societies, power dynamics greatly influence memory. British and American colonialism, and relocation policies, like the Indian Removal Act (1830), had a strong impact on Native American presence in the cultural landscape of the Southeast United States. The production of collective memory through commemoration, tourism and education is a reflection of the power relations within society. It also shows which events in the past still define the present. This master’s thesis seeks to understand how narratives of the past influence today’s narratives about Native Americans in Kentucky, as well as how these narratives are inscribed in the cultural landscape of the state. Kentucky holds a rich pre-colonial history that is still visible on the landscape. Many artifacts can be found on the land and bear witness to the long-standing Native American presence in Kentucky. However, according to Kentucky’s dominant history, the territory was ''empty'' at the time of first contact. The contradiction that exists between this myth and the abundance of archaeological evidence, and the way it is translated into the cultural landscape, has seldom been studied. This myth provides the basis for, among other things, education and tourism, and promotes an inaccurate image of the Native presence in Kentucky, which contributes to keeping Native American identities in the past. The colonial means used to erase Native American presence in the United States went further than the violence of the federal policies of assimilation and relocation. Subtler methods, like commemoration and myths, have allowed the dominant culture to claim the land through memory. What are the factors that have created and helped to maintain the gap between Kentucky’s dominant interpretation of history and archaeological fact? What material representations on the cultural landscape of Kentucky are most evident of the gap? Heritage tourism will be the focus of this analysis.
Maligne, Olivier Vincent. "Les nouveaux indiens : identification aux indiens d'Amérique du Nord et actualisations de l'indianité à travers le mouvement indianophile : mythe, loisir, utopie, mises en spectacles et ingénierie culturelle". Paris, EHESS, 2004. http://www.theses.fr/2004EHES0215.
Texto completoIndianophiles are people passionate for North-American Indians, and try to identify with them, up to a point. Indianophily is studied as a laboratory of cultural construction. This study is based on a fieldwork research, conducted in France from 1998 to 2002, completed with informations collected in Québec (1999-2000). The study is divided in three parts. First is the study of construction of an "indian universe" by indianophiles, based on three elements :
Merlet, Rachel. "La souveraineté tribale des Suquamish (réserve de Port Madison, USA) : renaissance culturelle et revitalisation d’une identité collective". Lyon 2, 2007. http://theses.univ-lyon2.fr/documents/lyon2/2007/merlet_r.
Texto completoMy thesis examines the contemporary tribal sovereignty in the American Federal State. My interest relates more particularly to the way in which Suquamish Tribe of Puget Sound appropriates and instrumentalizes the tribal political model in order to recompose a collective sociocultural and political organization. By supporting an analysis of the process of reorganization of this model and revitalization of certain latent resources like the canoe, I have been able to observe several elements of collective identity recombining. First, is an element of a political nature in which tribal governments and their autonomy are established within the tribal territory. Secondly, a cultural nature, it is a question of the rebirth and the revitalization of the ancestor’s culture. Finally, is of a social nature. It relates to the importance of group’s consciousness. This study enabled me to note that the tribal sovereignty, although limited to an internal autonomy, allows the tribes to be reconnected with their ancestors, their territory and to take part in the American life in becoming legitimate partners and collaborators. They are free to plan, implement and to manage programs, services and functions. Their sphere of activity remains limited to a small tribal territory. But they control and combine each day a little more their internal capacity, their collective identity and their American citizenship. They were never also visible and present on the American public scene but today
Chanet, Jeanne. "Poétiques de l'identité : être amérindien à Cornell University". Paris 7, 2004. http://www.theses.fr/2004PA070034.
Texto completoThe Native peoples of the Americas, and of the United States particularly, intrigue us because they challenge all our conventional conceptions of ethnic identity. Through a study of the ways students from Cornell University (NY) identify themselves as American Indians, this work proposes to examine what having recourse to Indian identity means in a predominantly non-Indian academic environment. It attempts to determine the identitary repertoires to which these students refer, and to consider the relationship they maintain with their social and ethnic background. The field of higher education reveals itself as a relevant approach to the political, strategic, and "poetic" world in which students, in quest of recognition and respect, and calling themselves American Indians, advance. It gives us the opportunity to analyze indianity in all its complexity, plurality, creativity and its relations with the Other
Estève, Elodie. "Etude du phénomène de l'indianité dans trois communautés nahuas contemporaines du Mexique central". Toulouse 2, 2004. http://www.theses.fr/2004TOU20003.
Texto completoIn this study, we present an analysis of the phenomenon of indianity and how it manifests itself in Mexico today within contemporary indigenous communities. To that end, we conducted our survey within three nahuas communities of central Mexico : Santa Ana Tlacotenco (federal district), Xalitla (Guerrero state) and San Miguel Tzinacapan (Sierra Norte of Puebla state). Through cultural and linguistic ethnographic development projects proposed by the communities themselves, their use of the written and spoken nahuatl langage, their practices of traditional medicine or their artisan industry, we have sought therefore to demonstrate what constitutes the indian specificity of these communities today. A specificity that sould not be compared to the cultural models of the ancient nahuas existing during the prehispanic or even colonial eras, but rather a specificity that today combines tradition with modernity
Alvizuri, Palenque Verushka Mariela. "La fabrique de l'aymarité : constructions intellectuelles et pratiques sociales contemporaines en Bolivie". Toulouse 2, 2008. http://www.theses.fr/2008TOU20037.
Texto completoThe central concept of this work is Aymaraness as an intellectual construction about Aymara Indians of Bolivia. Of particular interest are those intellectuals involved in fomenting the construction of Aymara identity. This work develops a cultural history of intellectuals involved in fomenting the construction of Aymara identity, with the purpose of understanding their motivations. Fundamental to this research is the demystification of Aymaraness at several levels. First studying the rhetoric of Bolivian identity and the central role Aymara Indians play in their discourse of Bolivian identity. Second, understanding the role of researchers who use Aymaraness as their raw research material, and exploring some of their theories to understand how these constructions acquire legitimization. Third, identifying and understanding some Bolivian activist scholars who use their own identity as a material fact of Aymaraness
Bonilla, Lydie Oiara. "Des proies si désirables : soumission et prédation pour les Paumari d'Amazonie brésilienne". Paris, EHESS, 2007. http://www.theses.fr/2007EHES0302.
Texto completoThis dissertation is first and foremost an ethnological description of an Arawá-speaking group who has never been anthropologically studied before. The first part is focused on the concept of time, as well as the Paumari concept of transformation. The second part investigates the notion of the person and its ritualistic construction. Finally, the third part discusses social relationships and relatedness. This work also aspires to shed light on the way in which the Paumari submit to others, by putting themselves in the role of victims, so as to make those others take the role of protectors and providers of goods and care. The Paumari do not get what they want by attacking others, rather they do so by sumitting to others. This submission also reveals a form of derision, since while forcing the Other to adopt them, they turn their historic condition into derision so as to evade it
Ros, Romero María del Consuelo. "L'image de l'Indien dans le discours de l'Institut national indigéniste". Paris 5, 1986. http://www.theses.fr/1986PA05H099.
Texto completoThis work is a discourse analyses of the information bulletin of the instituto nacional indigemista (ini) : accion indigenista. The INI is a Mexican institution created by the government in order to administrate the affairs of the Indians living now in the country. From the discourse analysis, we try to deduce the image of the Indian, that is how he is defined and or characterized. The texts, in Spanish, are studied using the distributional analysis - they are presented following the equivalent class system. This analysis is then completed by the examination of the grammatical marks of enonciation process. The investigation is presented in two parts. The first concerns the texts published between 1953-1958 and the second the texts published between 1958-1970. The work is conducted under a diachronic approach. This analysis allows us to draw general conclusions on the way to refer to the Mexican Indians and on what concerns vocabulary synonyms, oppositions and on sense
Bernal, Roberto Jaramillo. "Indiens urbains : processus de "reconformation" de l'identité ethnique indienne à Manaus". Paris, EHESS, 2003. http://www.theses.fr/2003EHES0159.
Texto completoTual, Cécile. "La littérature des Appalaches : polyphonie des constructions identitaires chez Mary Lee Settle, Lee Smith et Denise Giardina". Thesis, Rennes 2, 2012. http://www.theses.fr/2012REN20057.
Texto completoThe aim of this research is to look into the invention of Appalachia as a « strange and peculiar » region. Nineteenth-century « local color » writers contributed to etching the oxymoronic image of the Appalachian as – the good savage, but mostly as the degenerate hillbilly – in the national consciousness. Starting in the interwar period, then in the late 1960s during the « Appalachian Renaissance », native writers rose up to reject this prescribed identity, among whom Mary Lee Settle, Lee Smith and Denise Giardina. These three singular voices belong to rebel women united in a common fight: using a postcolonial approach, they have revisited the regional history to shatter century-old essentialist representations and to denounce the MTR devastation caused by the coalmining industry in the Appalachian Mountains
Dubray-Vautrin, Clotilde. "Santé, sacré et territoire, l'espace politique et identitaire du bien vivre shuar en Equateur : socio-anthropologie des liens entre pouvoir chamanique, légitimité traditionnelle et représentation politique". Rouen, 2011. http://www.theses.fr/2011ROUEL032.
Texto completoThe Shuar people of Ecuador participate in native movements of politico-identical demands in a globalized context of natives rights recognizing. Reputed for their practice of human head reducing, people of a shamanic and warrior ideology and implied in the renewal of national and international political stakes, These people impulse since 1964 a regional federative grouping. In this frame, practices and shamanics representations of the world have a considerable influence on the formation of the leaders and on the contents of their speech. This thesis suggests analyzing a specific context of shamanicals representations’ influence on indigenous movements to understand in which measure the shuar notion of penker pujustin – well being - is a determinant of the shuar demands. Totalizing 13 months of ground in ecuadorian Amazonia, we will analyze the question of “living together” in a multicultural context. This work is at the border of ethnology, anthropology and sociology, in the domains of politics, health, sacred and territory. Working on the shuar people obligates to the reading and mobilization of anthropological and ethnological concepts. By the way, the changes operating on this ground places us in the conceptual field of political and health sociology. This double approach makes of this research a political socio-anthropology of good living
En un contexto mundializado de reconocimiento de derechos específicos a los pueblos autóctonos, el pueblo shuar del Ecuador participo a los movimientos indígenas de reivindicaciones politico-identitarias e impulsa en su tiempo el proceso de agrupamiento federativo en la región amazónica. Reputados por su práctica de reducción de cabezas humanas, ese pueblo de ideología chamanica y guerrera está implicado en el renuevo de las puesta políticas nacionales e internacionales. El chamanismo, como prácticas y representaciones del mundo, tiene una influencia considerable sobre la formación de los líderes y también sobre el contenido de sus discursos. Esta tesis se propone analizar ese contexto particular de la influencia de la representaciones chamanicas sobre los movimientos indígenas a partir de la noción shuar del penker pujustin - buen vivir, para entender en qué medida esa es determinante de las reivindicaciones de este pueblo. Saliendo de algunas fases de terreno (totalizando 13 meses), buscaremos entender el pasaje de un sentimiento de pertenencia comunitaria shuar (dividida en clanes familiares y grupos de afinidad socialmente determinados), hasta reivindicaciones de pertenencia y de integración nacional, por la participación activa a la vida política nacional e internacional. Es bien la cuestión de “vivir juntos” que interrogaremos, en suma como mantener la cohesión social en un contexto multicultural. Este trabajo es a la frontera de la etnología, de la antropología y de la sociología, en los dominios del político, de la salud, del sagrado y del territorio. El hecho de trabajar con este pueblo shuar nos obliga a la lectura y a la movilización de conceptos antropológicos y etnológicos. No obstante la evolución, los cambios a la obra sobre el terreno nos colocan también en el campo conceptual de la sociología del político y de la salud. Este doble enfoque hace de esta investigación un socio-antropología del buen vivir
Lecouvey, Marie. "Nos ancêtres les Aztèques? : des usages des images des indiens préhispaniques dans la construction d'une identité nationale mexicaine (1860-1910)". Paris 7, 2005. http://www.theses.fr/2005PA070033.
Texto completoThis dissertation analyzes the ambiguous place Natives are given in the building of the Mexican national identity, through Academy iconography. The building of national representations is achieved through several modes of expression, as chapter one reminds us - that chapter emphasizes the role history and archaeology are given in that process where private initiatives meet the interests of the state. The Academy, an organ of artistic production and spreading, is more and more controlled by the state - the second chapter examines its relations with the successive governments. Art critique participates in the shaping of a public opinion by debating identity questions. The fourth chapter présents a statistical and thematic study of thé corpus of historical images representing thé Natives, images produced and exhibited by artists linked to the Academy. The paintings, sculptures, engravings and monuments of that half-century tend to build up some national identity in which the natives are emblems of patriotism, as well as geographical centralism and, in a way, power concentration. Chapter 5 studies the iconographie refocusing on the Aztecs and their transformation into ancient characters so as to give Mexico an Antiquity akin to that of Europeen nations. Indeed, the country must prove it has reached a degree of civilization high enough to make ail annexation useless - the visual arts are a means to achieve that. Although those images enhance the Aztec civilization, they also assert the necessity and fatality of the Conquest, and transform history into archaeology - and Natives into a bygone civilization confined in the passed by evangelization and evolution. Those images petrify the Natives, a way to exclude them from national identity by including them only in patrimony and not in national history. Thus, the Aztecs are not elevated as ancesters of Mexicans but more as predecessors
Grossi, Gabriele. "Ici nous sommes tous parents : les Pataxó de Barra Velha, Bahia, Bresil". Paris, EHESS, 2004. http://www.theses.fr/2004EHES0163.
Texto completoFor a long time the Pataxó tribe living in their native reserve of mountain Pascal which lies to the extreme south of the Bahia state, have grown accustomed to dressing like the other habitants of the region, speaking Portuguese and earning a living through agriculture, fishing and selling traditional produce to tourists during the high season. Despite the apprent cultural homogeneity with the surrounding white society, the Pataxó's define themselves as Indians. The increase in symbolic affiliations to their certai ethnic group takes the form of clothing, native body art, ritual dances, typical artisan goods and the use of their native language. These ritual and religious aspects contribute to the claims of a separate cultural identity, where school becomes like a laboratory both producing and disclosing ethnic traditions. However our understanding of the Pataxó's ethnic identity derives more from the articulation between "the land" as a place of enchanted ancestors and "blood ties". The base of the socio-political and religious organisation of the village is formed from a belief in blood ties transcending from the first generation: "here everyone has blood ties". The criteria's of membership, identity and ethnic differentiation, which define the way they interact with other, are a result of a shared history and a process of restraining any innovations to their traditions
Reyes, Macaya Rodolfo. "Le Crépuscule du koyag : chefferies mapuches et négociations de paix en temps des guerres (1765-1840)". Electronic Thesis or Diss., Sorbonne université, 2024. https://accesdistant.sorbonne-universite.fr/login?url=https://theses-intra.sorbonne-universite.fr/2024SORUL044.pdf.
Texto completoThis thesis focuses on the political negotiations that shaped borders after the dismantling of the Spanish Empire in Latin America Southern Cone. We focus on the region of Araucania, the Pampas and northern Patagonia. We use a combined perspective of Amerindian history and frontier history, with tools of historical anthropology. Our main objective is to study the diachronic transformations of peace negotiations in wartime and the role of Mapuche leaders in these negotiations, particularly after the disorders linked to the fall of the Spanish empire, the Independence revolutions and the civil wars in the current territories of Chile and Argentina. The purpose is to answer the following question: what happened to the Mapuche chiefdoms and leaderships once the general parliaments (koyag) of the Bourbon era ceased to exist? The internal conflicts of Amerindian societies are externalized through leadership crisis, and this crisis, accompanied by intermittent revolts, migrations and raids, reach its greatest magnitude after the fall of the king's authority in the region. After the dismantling of the Hispanic empire, the chiefs legitimised their leadership in the heat of war, but succeeded in establishing and crystallising it, transforming it into authority, thanks to peace negotiations between themselves and with the Creole authorities. The emergence of new republics did not mean the end of the koyag, but led to their polycentric atomisation, resulting in the widespread fragmentation of Mapuche chiefdoms and the emergence of new collective identities
Esta es una investigación sobre las negociaciones políticas que dieron forma a las fronteras tras el desmantelamiento del imperio español en el Cono sur. Nos situamos en el área de la Araucanía, Pampas y Patagonia norte. Utilizamos una perspectiva combinada de historia indígena e historia de fronteras, con herramientas de la antropología histórica. Nuestro objetivo principal es estudiar las transformaciones diacrónicas de las negociaciones de paz en tiempos de guerra y el rol de los liderazgos mapuches en estas, en especial tras la conmoción que significó la caída del imperio español, las revoluciones de independencia y las guerras civiles en los actuales territorios de Chile y Argentina. Esto en pos de responder a la pregunta: ¿qué sucedió con el liderazgo mapuche en el área una vez que los parlamentos generales o koyag dejaron de realizarse con la regularidad y convocatoria que tuvieron en el periodo borbónico? Los conflictos internos de las jefaturas mapuches se habrían expresado en una crisis de liderazgo y esta crisis, con revueltas, migraciones y raids intermitentes, alcanzó su mayor amplitud tras la caída de la autoridad del rey en la región. Tras el desmantelamiento del imperio hispánico, los caciques legitimaron su liderazgo al calor de la guerra, pero lograron establecerlo y cristalizarlo, transformándolo en autoridad, gracias a las negociaciones de paz entre ellos y con las autoridades criollas. El surgimiento de nuevas repúblicas no significó el fin de los koyag, sino que condujo a su atomización policéntrica, dando lugar a la fragmentación generalizada de los cacicazgos mapuche y al surgimiento de nuevas identidades colectivas
Julou, Ronan. "L' Autre en soi : Intériorisation de l'altérité et métamorphose identitaire chez les Jebero d'Amazonie péruvienne". Paris, EHESS, 2006. http://www.theses.fr/2006EHES0225.
Texto completoThe Jebero, who stand for the ancient paragon of "Christian Indians" and, during the colonial era, would become the spearhead of christianising in Upper Amazonia, are claiming today, and after a long spell of "invisibility", their Amerindian origins. In order to understand better the suddenness of such processes the author focuses on a prior phenomenon which, among the Jebero, is regarded as the spur of the process underway, that is to say the incorporation of behavourial patterns once deemed to belong to otherness. The internalised presence of the Other, at the origin of a metamorphosis perceived as final, has implied a revolution in the criteria wich used to define the notion of identity. Passing from a dynamic always dependant on contingency and in wich identity has constantly to confirm its reality in its relation with the other, the Jebero today see their native dimension as the result of an alliance with some form of ancestral culture wich has become an ally to be defended in case of need, and to be rescued in case of abduction
Arrivé, Mathilde. ""Utterly Lost" ? : l'Indien et la photographie à l'épreuve de l'(anti)-modernité dans "The North American Indian" d'Edward S. Curtis". Bordeaux 3, 2009. https://extranet.u-bordeaux-montaigne.fr/memoires/diffusion.php?nnt=2009BOR30054.
Texto completoWhile some pervasive mythical wrap still lingers on around the name of Edward Curtis and some of his most iconic photogravures, the 20-volume encyclopedia The North American Indian (1907-1930) is a complex, unclassifiable iconotope where the photograph’s artistic and auctorial ambitions meet a vexed political question and a multifaceted cultural and technological moment. As a visual reservoir where identities and representations are imagined, produced and ultimately altered, it promotes dissonant, sometimes contradictory, visual propositions that test the resilience of the residual, 19th-century Indian imagery and negotiate the ambivalences of assimilationnist ideologies. Edward Curtis uses the myth of The Vanishing Race as a rhetorical ensign of his opus and thus builds a paradoxical monument, meant to pay the “last” tributes not only to the supposedly moribund tribal Native America, but also to the heroic ideals of the Frontier era. As a transitional and synthetic work, The North American Indian is a unique and paradigmatic example of anti-modernity, at the crossroads of “the age of confidence” and the “years of conscience”, in the interstices of romanticism and modernism, both in accordance with and in reaction to emergent, contemporary cultural and artistic dynamics. The negativity that pervades Edward Curtis’s pictorialist portraits of Indian life allows the photographer to question the value of his heritage and to tackle some of the major issues of American cultural modernity – the question of ethnicity, the meaning of tradition and memory, the bearing of the imperial past on the colonial present — and eventually to engage indirectly in the overhaul of some crucial categories of modern artistic experience – the question of authorship, the nature of graphic representation and the status of the photographic sign
Boullosa-Joly, Maïté. "Re-devenir Indien en Argentine : Amaicha et Quilmes à l'aube du XXIe siècle". Paris, EHESS, 2006. http://www.theses.fr/2006EHES0148.
Texto completoSince the 1990s, Amicha del Valle and Quilmes, two villages in Argentina have the status of "Indian Community". This study analyzes this process of claiming for an Indian identity. To understand the claiming process for an Indian identity it is important to take all aspects of what is at stake into account; political, economical, social, cultural and of course not least territorial. In this work the question is asked what it means to re-become Indian in Argentina. How is an ethnical identity which is supposed to have disappeared from the national arena reclaimed? The process of "ethnogenesis" in North West Argentina is analyzed in terms of social and historical processes as well as in terms of "borders". What this work shows is that the procedure of (re-)claiming the ethnical identity is part of a global context, linked as it is to the developed ideas of the rights of "indigenous people". But, this study does not pretend to be building a general theory on ethnicity. At the contrary, the comparative study of two neighboring villages, situated only twenty kilometers (approximately twelve and a half miles) apart, shows that the claims for identity are very dissimilar. Consequently, how to build your identity can be different even when we are part of the same geographical and cultural area
Sebastianis, Stefania. "La construction de l'indianité dans l'art populaire d'Ayacucho, Pérou : de l'indigénisme aux sites web". Paris, EHESS, 2006. http://www.theses.fr/2006EHES0200.
Texto completoThis study examines the creation of the identity through the art and craftwork of the native people of Ayacucho (Peru), especially with regard to the retablos, ceramic ware and carpets. The objective of the study was to show haw this exogenous category has been "created" over the years in a contrasting way and how it can be assigned a new meaning depending on the ideology underlying the power relations in Peruvian society. In this context, we have examined how the native art of the Ayacucho district and the barriadas of Lima has changes in the traditional magical ritual environment as well as in the urban and tourist market, considering its use during and at the end of the period of violence that the country experienced in the Eighties and, ending with the internationalmigration processes which add a new purpose to the art works. Field research has emphasized the strategies adopted bythe peojects for the development of the artesania to make this production more market-oriented, as well as the construction of the authenticity of the objects and haw the indian identity has been given more exposure in the online market for this type of art. The art has been analyzed in the light of the thought of Alfred Gell and therefore considered not only as an instrument supporting cultural meanings, but also as an agent acting in the context of social relations as an "extension of the artist"
Da, Silva Ponte Vanderlúcia. "Les Tenetehar-Tembé du Guama et du Gurupi, Povo verdadeiro ! : "santé différenciée", territoire et indianité dans l'action publique locale". Thesis, Paris 13, 2014. http://www.theses.fr/2014PA131009/document.
Texto completoThis study analyzes the relationship between « differentiated health », territory and Indianness , using conceptual frameworks from the sociology of local public action in the Indian Land High River Guama ( TIARG ) , northeastern Pará , territory claimed by its inhabitants , the people Tembe - Tenetehar Villages Guamá and Gurupi . The central process observed relates to appropriation of the discourse of differentiated health Tembé by leaders who spend using it as a political resource in the defense of an action associated with the defense of its territory identity. A hybrid territory is then constructed and experienced in specific symbolic, cosmological references a unique culture that integrates in a local public people whose action points system performance in a comprehensive spheres of competence from the perspective of public service, in this case the health. Between specific social rights and universal social rights, the two villages, seek to expand their resources and develop new strategies for integrating traditional territory requirements which achieves global levels. Such strategies, especially the reissue of traditional rituals are ways that give the Tembé to continue to address other interests in their territory - the loggers, ranchers and settlers. This has allowed Tembe, both Guamá as the Gurupi, streamline, reinvent culture printing an eminently political character of its shares at the same time defend the territory and Indianness. Comparing the two groups of villages are observed differentiations, learning and transmitting knowledge to demonstrate the Tembé Gurupi to set in motion strategies and discourses of resistance and defense of the most closed country. The group Guamá, most affected by the initiatives linked to logging and farms, advocate a new territory, typically emerging that keep in itself however, correspondence with the limits of the territory, updated in collective memory, in which the references are not exactly the same
López, Caballero Paula. "Récits des origines, variations identitaires et conflits pour la légitimité politique à Milpa Alta, Mexico DF (XVIIe-XXIe siècle) : ethnographier l'Etat et historiciser l'ethnicité". Paris, EHESS, 2007. http://www.theses.fr/2007EHES0293.
Texto completoThis thesis is based on historical and ethnographic research in Mipa Alta, Mexico. This is a predominantly rural territory within Mexico City which has been collectively owned since the 17th century and still contains many Nahuatl native speakers. My objective is to offer an anthropology of the Mexican State beginning through the analysis of local practices and subjectivities. This de-centred view of the state will be combined with an approach that situates the observed interactions within a long history as well as within regional, national, and trans-national scales of observation. Territory, identity, and political practice constitute the three axes along which this approach is realized. Together, these they help to elucidate the political arrangements through which State hegemony is reproduced. Territorial control, the appropriation of the national narrative, and the definition of citizenship or the legitimization of the local government, show that the consolidation of State hegemony not been at odds with the emergence of local sovereignties. From the point of view of the Milpaltense, their particularity coexisted, and was fostered by, the successive national projects promulgated by the Mexican State
Calvo, Valenzuela Verónica. "Les trames de soi : régime d'autonomie et production du sujet indigène originaire paysan en Bolivie (Municipalité de Tarabuco)". Thesis, Paris, Institut d'études politiques, 2017. http://www.theses.fr/2017IEPP0006.
Texto completoIn 2010 was approved, in Bolivia, a brand new Constitution giving the right to the indigenous people to self-government according to each nation and indigenous people customs. The right to self-government was incorporated within the framework of the Peasant-Native-Indigenous Autonomy (PNIA). Nevertheless, The municipalities need to respond to the identity and identification criteria proposed by the PNIA in order to have access to a certain number of rights offered by the new dispositive. The Wefts of the Self aim to explain how the inhabitants of a small municipality located in southern Andes, weave themselves between different cosmopolitics in order to internalize a brand new legal category: subject of law “Peasant Native Indigenous”. Indeed, several and strong struggles appeared between different social organizations inside the Tarabuco Municipality, the peasant union, the indigenous communities and the neighbor’s assemblies. These conflicts had interrupted the conversion process. The three different social organizations fight over the values and norms that should regulate the incoming society. However, this fieldwork demonstrate that despite the conflicts the three social organization members share a underlying universe of meaning which the adoption of the PNIA force to redefine, transform or remove in order to produce a “indigenous subject” fitted with objective culture and nature. This phenomenon takes place under the decolonization injunction promoted by the coming Plurinational State. This work will contribute to understand how the State withdrawal in favor of indigenous people, in terms of decentralization of prerogatives, goes along with a normative redeployment through forms of identity categorization and assignment. And, subsequently, how local actors deal with these forms of categorization and assignment in the design of values and norms of their incoming society
Couton, Valérie. "L'art contemporain amérindien au Canada : essai d'analyse d'un mouvement artistique". Lyon 2, 2002. http://theses.univ-lyon2.fr/documents/lyon2/2002/couton_v.
Texto completoVitry, Didier. "La question indienne en Équateur dans les premières années du XXIème siècle à travers la publication KIPU. El mundo indígena en la prensa ecuatoriana. Perception d’une réalité". Thesis, La Réunion, 2013. http://www.theses.fr/2013LARE0011.
Texto completoIn Ecuador, « indigenous nationalities and peoples » have taken an active part in the public domain, especially for the last twenty years. The « plurinationality » claimed for a long time, was finally enshrined in the Constitution of 2008. According to official figures, Indians represent 7% of the total population. Their main organisation claims the figure of 45%. Their federations and confederations have won areas to participate more directly to the country's life. Indians have gained greater visibility and respectability but after having support of blanco-mestiza population, their actions have been incessantly discredited throughout the first decade of the XXIst century. The interest aroused by the Indians may have contributed to the publication by Abya Yala from Quito of a compilation of press articles about the Indian question, entitled KIPU. El mundo indigena en la prensa ecuatoriana. These press articles make it possible to intercept how the global society looks upon this « important ethnic minority ». We selected the period from the year 2000 to 2004. This period probably represents the second great turning point in the history of contemporary Indians movements.It's difficult to get a clear picture of cultures constantly in motion. People in Ecuador keep in mind a hazy image of « their Indians ». These reveal themselves to modern world by enrolling in a global process of « indigenization of modernity ». In Ecuador as in most countries of Latin America, the Indian claims to be more indígena than indio. He remains elusive for many and is often portrayed assimilated or disappeared. But it seems like his future history is a chronicle of a survival and vitality foretold
Labourot, Séverine. "La lutte pour la préservation de la souveraineté et de l’identité cherokees (1838-2008)". Thesis, Paris 4, 2010. http://www.theses.fr/2010PA040045.
Texto completoNative American identity has always been a highly controversial issue, all the more so in today’s multicultural and multiracial American society. The questions raised are often based on intermarriages, race-mixing or blood quantum, prompting the tribes to redefine their tribal identity to preserve their sovereignty: a high native blood quantum supposedly correlates with cultural authenticity or ethnic identity, while race mixing is inevitably associated with cultural loss. Originally identified as one of the five “civilized” tribes by the Europeans, who regarded their efforts to adapt and reach tribal consensus as a sign of the rapid acculturation of the tribe, the Cherokees have been fighting ever since to preserve their tribal identity and sovereignty. They chose in 2007 to adopt more radical requirements for tribal membership and disenrolled some of their long-time citizens, on an Indian blood quantum basis that they were one of the last tribe not to have considered a valid criterion for identification
Capitaine, Brieg. "Autochtonie et modernité : l'expérience des Innus au Canada". Paris, EHESS, 2012. http://www.theses.fr/2012EHES0122.
Texto completoThe concept of modernity is intrinsically based on a break marking the boundary between modern society and the past. Indigenous peoples thus represent a real test case for social scientists who were able to observe in situ the multiple facets of the advent of a world that promised much freedom and progress but also uncertainty and lack of freedom. How do indigenous peoples experience modernity and what meaning do they give to their actions? This thesis is based on the ethnography of two Innu reserves in Quebec, more than thirty semi-structured interviews with actors of both communities, and an analysis of American Indian politics, legal documents and newspaper articles. This thesis focuses on the individuals without neglecting the forms of power that influence them, and explores the tension that indigenous societies experience in the creation of modern societies. While for over thirty years, the Innu fought for freedom and resisted the Canadian state, their actions also contributed to their confinement in a collective identity of victimization. This paradox inherent to the the indigenous movement took not the downfall of the Canadian nation-state, but rather one of the actors in its resurgence. Finally, aside from some political action that has been deemed destructive, certain individuals have taken it upon themselves to create a society that is no longer determined by the rules of the existing social system, but is a product of the identity of those at «the bottom». In conclusion, this thesis explores, through the double analysis of the subjectification by freedom, and of the political action for freedom, the tension that characterizes indigenous modernity
Magdelaine-Andrianjafitrimo, Valérie. "Les romans de la diaspora indienne à Trinidad et dans les Antilles françaises : mythe ou réalité d'une ethnicité littéraire ?" Aix-Marseille 1, 1999. http://www.theses.fr/1999AIX10060.
Texto completoMateus, Mora Angélica María. "Le monde indien dans le cinéma et l'audiovisuel colombiens [de 1929 a nos jours]". Thesis, Paris 3, 2010. http://www.theses.fr/2010PA030110.
Texto completoThis dissertation proposes to study cinematographic representations of the Indian and the Indian world in Colombia since the origins in 1929-1930 until the contemporary era. It identifies, classifies, describes and analyses a series of constituent elements of the relations that cinematographic production holds with social, cultural or ethno-cultural realities of the Colombian history and, in particular, with the phenomenon of the invisibilization of the Indian. It establishes three stages of the history of that cinematographic production in Colombia: 1] Initial period or “discovery” period of the Indian and the Indian world by the Colombian cinema [1929-1964] 2] Period of cinematographic rediscovery of the Indian [1968-1980] 3] Appropriation period of the cinema and the audiovisual by Indian cultures [1980-today]. The first period is defined essentially by films of evangelization and that of the “civilization”, which participates in the reproduction of a national imagery while excluding all positive reference to Indian cultures; the second is characterized by the diversification of the perspectives on the Indian world and notably, by the utilization of cinema as a critical language of political, economical, social and cultural forms of domination on the Indian world; the third is marked by the coming of a new technical support [the video], the auto-appropriation of their image by Indians and the apparition of new cinematographic practices in relation with the appropriation of cinema and video by the Indian cultures
Marín, Tamayo John Jairo. "Une stratégie de construction d'une nouvelle identité socioculturelle chez les indigènes du Nouveau-Royaume de Grenade au XVIe siècle : la production du Catéchisme de Fray Luis Zapata de Cárdenas". Doctoral thesis, Université Laval, 2002. http://hdl.handle.net/20.500.11794/46819.
Texto completoMendonça, Emilie. "Construction du système éducatif et émergence de l'identité nationale au Guatemala 1875-1928". Thesis, Tours, 2011. http://www.theses.fr/2011TOUR2008/document.
Texto completoThis thesis deals with the links between the educational system and the birth of a national identity in the Guatemala of the Liberal Reform. From the first laws establishing a state-funded educational apparatus(1875) to the first occurrence of the nation as one of public school’s objectives (1927-1928), this study analyses the laws, speeches, school books and activity reports of the Public Instruction Secretary to examine their ideological significance and grasp the progressive construction of a complex national identity.After studying the foundation of the system and its declared objectives in the late 19 century, this analysis focuses on the “Indian issue”, then the “Central-americanism” mirrored by school, then the educational policy of Estrada Cabrera, and finally the reforms of 1927-1 928, which made the establishment of a national identity one of public school’s official objectives
Peñaranda, Daniel Ricardo. "Résistance et reconstruction Identitaire dans les Andes Colombiennes. : Le mouvement Armé Quintin Lame". Thesis, Paris 3, 2011. http://www.theses.fr/2011PA030040.
Texto completoThis work lies in the intersection between the process of rural social movements and the armed revolutionary experiences, starting from a specific case in which a community movement, with a strong ethnic base, had to cope with widespread violence because of the simultaneous presence of the social conflict and insurgents armed who disputed the territory and population. This is the Quintin Lame Armed Movement, an organization that acted between 1985 and 1991 in northern Cauca, southwest Colombia. This territory of about 250,000 inhabitants (21% of the national Indian population) is the second largest concentration of native country. Since the seventies, this scenario is the epicenter of the largest social mobilization of Colombia who, forty years later, obtain indisputable successes in its fight for autonomy, the recovery of land for the benefit of Indian communities and valuable cultural elements that have helped to consolidate a successful process of reconstruction of identity
Vallée-Longpré, Julien. "Perspectives autochtones dans l’histoire nationale : étude de cas sur des propositions des associations autochtones depuis les années 1960". Master's thesis, Université Laval, 2021. http://hdl.handle.net/20.500.11794/70395.
Texto completoThis thesis focus on indigenous claims regarding history teaching in Quebec. The goal of this study is to understand how to incorporate indigenous views of the past in Quebec’s history curriculum and into teaching practices. To do so, various documents were used: briefs, documents for comment, reports and education programs. A special attention was paid to the briefs produced by indigenous communities during the major educational reforms. In those briefs, indigenous communities put forward their visions of the past and discuss how they should be included in history taught to students. More specifically, we refer to the Parent report (1964), but also to the two last reports that dealt with history teaching, the Lacoursière report (1996) and the Beauchemin-Fahmy-Eid report (2014)Various theories developped by educational researchers (for example the historical thinking of Peter Seixas or Barton’s agentivity) will help us understand how history can be taught in a way that promotes in students a social and historical consciousness that recognizesthe contributions of First Nations in the past and present society.In fact, history teaching often uses cultural and historiographical frameworks from previous generations. At the secondary level, a considerable amount of learning situations present indigenous people as passive characters of Quebec and Canada historical narrative.(Bories-Sawala, Thibault, 2020).By analysing briefs published by indigenous associations, our study will allow us to characterize how First Nations envision their past and how they think it should be taught in today’s schools.
Manriquez, Viviana. "La construction et l'entretien des mémoires et de l'histoire sociale et collective à Caspana (Hauts Plateaux du désert d'Atacama, Nord du Chili)". Thesis, Paris, EHESS, 2019. http://www.theses.fr/2019EHES0021.
Texto completoThe inhabitants (indigenous peasants) of the andean village of Caspana (Chile), located at 3200 masl in the Atacama Desert’s high canyons of the Loa River, have long established an organic relationship with their "traditions" and customs, as well as with catholic festivities and rites. This implies a constant deployment of material and symbolic efforts (social, economic, political and ritual) that put into play the necessary reciprocity between people and the power and potency of the sacralized elements of nature, the cosmos, and above all, the ancestors who lavish them with fertility, which enables the propagation of life in all its expressions. This directly alludes to humanity’s power to transform nature, and its interdependent relationship. At the same time, they are the foundation and support of Caspana’s memory and history. Therefore, this thesis established its "point of view" in the memory and social and collective history of this complex physical, social and ritual space, analyzing its socio-cultural dynamics based on long term ethnographic work and from an interdisciplinary approach: anthropological, historical, ethno historical and micro historical.The aforementioned allowed to investigate the conceptualization that the Caspaneños have of time-space and the socially and collectively constructed past that is expressed in all spheres of social life: in individual, family and collective memory, as well as in the construction of a history and a canonical discourse about it. In turn, these memory and history are anchored in the landscape, in certain events, myths and the ritual and performance language. This work also analyzes and reflects on the devices or manner of creation, transmission, expression, transformation and validation of memory and history in different historical contexts, as well as the processes of mutation and forgetting that manifest in the everyday and in the ritual through orality, the use and reuse of performatic ceremonies and rituals, their inscription in the territory and time, and the writing and audiovisual work. Finally, he explores the intimate relationship between memory, history and the cult of death and the ancestors, as well as its power and relationship with the sacred, the reproduction of life and social organization. The Caspaneños symbolize the aforementioned as a material and metaphorical journey to a common social, historical and symbolic origin in which everyday times and rituals are a fundamental part of the order of time associated with cosmic cycles
En la localidad andina de Caspana (Chile), ubicada a 3200 msnm, en las quebradas altas del río Loa, del Desierto de Atacama, sus habitantes (campesinos-indígenas) han establecido desde larga data una relación orgánica con sus “tradiciones” y costumbres, por un lado, y con las fiestas y ritos católicos, por el otro. Esta relación implica un despliegue constante de esfuerzos materiales y simbólicos (sociales, económicos, políticos y rituales) que ponen en juego y nutren la reciprocidad necesaria de los hombres con el poder y la potencia de los elementos sacralizados de la naturaleza, del cosmos y, sobre todo, de los ancestros. Estas fuerzas prodigan la fertilidad y posibilitan la reproducción de la vida en todas sus expresiones, aludiendo directamente al poder transformador de la humanidad en la naturaleza y su relación de interdependencia. Constituyen el fundamento y el soporte de las memorias y la historia caspaneña. En este contexto, esta tesis estableció el “punto de mira” en las memorias y la historia social y colectiva de este espacio físico, social y ritual altamente complejo. El punto de partida fue el análisis de sus dinámicas socioculturales, a partir de un trabajo etnográfico de long cours, desde un enfoque interdisciplinario: antropológico, histórico, etnohistórico y microhistórico.Esta investigación permitió indagar sobre la conceptualización que los caspaneños tienen del tiempo-espacio y del pasado socialmente y colectivamente construido que se expresa en todas las esferas de la vida social: en las memorias individuales, familiares y colectivas, así como en la construcción de una historia y un discurso canónico. De esta forma, las memorias y la historia se anclan en el paisaje, en ciertos acontecimientos, en los mitos y en el lenguaje ritual y performático.Este trabajo también analiza y reflexiona sobre los dispositivos, modos de creación, transmisión, expresión, transformación y validación de las memorias y la historia en distintos contextos históricos, así como en sus procesos de mutación y de olvido que se enuncian en lo cotidiano y en lo ritual a través de la oralidad, de la utilización y reutilización de la performática de las ceremonias y rituales, de su inscripción en el territorio y en el tiempo y de la escritura y el audiovisual.Finalmente, esta tesis explora la relación íntima entre memoria, historia y el culto a la muerte y a los ancestros, así como su poder y su relación con lo sagrado, la reproducción de la vida y la organización social. Lo anterior es simbolizado por los caspaneños como un viaje material y metafórico a un origen social, histórico y simbólico común. Dentro de este origen, los tiempos y espacios cotidianos y rituales son parte fundamental del orden del tiempo que se asocia a los ciclos cósmicos
Brunelle, Patrick. "Un cas de colonialisme canadien : les Hurons de Lorette entre la fin du XIXe siècle et le début du XXe siècle". Thesis, National Library of Canada = Bibliothèque nationale du Canada, 1998. http://www.collectionscanada.ca/obj/s4/f2/dsk3/ftp04/mq33589.pdf.
Texto completoCalderhead, Manon. "La reconstruction identitaire et territoriale d'une communauté dispersée : l'ère de restitution pour les Malécites de Viger?" Mémoire, 2011. http://www.archipel.uqam.ca/4319/1/M12085.pdf.
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