Littérature scientifique sur le sujet « Holiday colonie »

Thousands of summer colonies were created for youth in Fascist Italy (1922–1943). Most were temporary structures set up to assist children only during the daytime; dozens became the concrete symbol of the totalitarian project undertaken by Fascism to shape “new Italians” starting from childhood. Actually the colonies promoted by the organizations of the regime, state agencies and industrial companies, due to a lack of precise “models” of reference for the architects involved, present a highly varied expressive panorama, reflecting the complexity of the architectural debate in those years and the difficulties that faced any truly modern approach to architecture.

The problems of functioning of carnival traditions in the countries of Western Europe are examined in the given article. The ancient holidays of Dionysius and Saturnalia are the genetic ancestors, these were the periods when golden age seemed to be approaching the earth – the kingdom of universal equality and freedom. The carnival became a mass folk holiday with street processions, games, and theatrical performances in masks in the Middle Ages due to the development of European self-governing cities and the formation of the bourgeois class. Carnival theory is a field of active scientific discussion. While criticizing the vulnerable aspects of the carnival concept of M. Bakhtin, a representative of the international scientific community, they recognize the priority of the component structure of the public square laughter culture revealed by him. Inversion is the main idea of carnival illustrates change of the age, gender, social status of the participants of the festive event. One might receive a comprehensive knowledge of the international fund of carnival forms while analyzing its national variants. Taking this into account, the researcher might reveal the genesis and historical transformation of the most popular European carnivals, which are regularly performed in such cities as Venice, Cologne, Bensch, London. The European Carnival is the antithesis of a totalitarian holiday, which is characterized by excessive seriousness, false pathos, a stereotypical set of ideological slogans and clichйs. The experience of organizing carnival entertainment is interesting as an example of democratic festive communication, a bright artistic and aesthetic phenomenon, an example of successful self-organization of local communities.

SummaryBirth records of Hutterite colonies were examined for the presence of seasonal variation in conception rate. Month of conception was inferred by counting back 9 months from date of birth. Over 4300 births, occurring between 1758 and 1964 and spanning the years that the colonies inhabited the Ukraine and then migrated to the United States and Canada, were included in the analysis. When combined, the European and North American births showed a seasonal pattern with a general rise in conceptions from December to June followed by a decline in conceptions from July to November. The major peaks in conceptions were in April and June, with a minor peak in December. Separate examination of the European and American records revealed a secular change. The seasonality of North American conceptions was dramatically reduced when compared to the very distinct European seasonal pattern. It is assumed that both biological and cultural factors are responsible for the seasonal variation observed. The influences of light cycle, date of marriage, and work and holiday schedules on conception rates are discussed.

Four thousand miles of ocean divided the plantation colonies of the first British Empire from the English metropole, a great physical distance that was augmented by the cultural divergence that divided those slave societies from England. Colonists in Barbados, Jamaica, and South Carolina thus made the re-creation of English ritual ways central to their ordering of the colonial experience. In particular, the preservation of the English liturgical year and its ritual enactment offered opportunities to connect colonial experience to metropolitan ideal. Confronted with seasons and crops that did not square meteorologically with English experience, colonists sought the comfort of maintaining English calendrical norms as much as possible. Within parish boundaries, colonists built churches in which the parish community could gather for the carefully scheduled, well-ordered worship of the English national church. The English Sabbath was central to the passage of time in weekly units, a day set apart for the church's liturgy, rest from labor, and social gatherings. The great and minor festivals of the Christian year and the daily office offered similar opportunities for Christian teaching and social fellowship, just as the celebration of state holidays connected these distant outposts of the empire to the Protestant national narrative that held an increasingly British people together. These ways of ordering time lent meaning to days that otherwise slipped by amid the routines of agricultural, commercial, and domestic life.

The article presents an analysis of the colonial exhibition of 1931 in the context of the metamorphosis of the colonial idea in France. After the First World War, the difficulties in managing the colonies were increasingly felt in France. The French political class hoped to give new vitality to the national consciousness, which was threatened by various social-revolutionary and anti-colonial movements, through the reform of colonial policy. The colonial exhibition of 1931 became the apogee of imperial propaganda in the metropolis and a symbol of unity between the Third Republic with its colonies. Its success was associated with the extent to which the colonial idea penetrated French society and with the stabilization of the mother country's relations with her colonies between the two world wars. The colonial discourse of the 1931 exhibition was an apology for republican centrism expressed through the firm positioning of racial superiority, the demonstration of the validity of the ideals of progress inevitably brought about by colonization, and the dominance of French values. The author demonstrates that the new political situation that developed after the Great War contributed to the achievement of colonial consolidation, on the part of the majority of parties and, mainly, through the deployment of the state propaganda machine. The colonies and the colonial question marked the outlines, the brushstrokes, as it were, of a national union. This union between the national and the colonial, the nation and the empire, was twofold. Between the two world wars, national and colonial issues became logically interlinked and interdependent. The author concludes that the 1931 exhibition propagated the idea of the imperial order through the display and presentation of idealized indigenous cultures represented by a variety of artifacts, fine arts, and architecture. The 1931 exhibition became a general imperial holiday, and was intended to serve the unity between the imperial centre and the colonies. It became an important tool of imperial construction, a fairly effective means of broadcasting the official imperial ideology, and a metaphor for the colonial republic, which embodied the cultural, social, and mental characteristics of the imperial nation; its hidden meaning was directed against the growing ideas of colonial nationalism and resistance.

Beginning in 1850, colonies of recreational villas for the upper and upper-middle classes of Prague entrepreneurs and the intellectual elite began springing up in countryside outside of Prague in a radius of 30 kilometres. They were usually established in an agricultural landscape, in river and creek valleys, surrounded by forested hills. The condition was to have a direct rail commute from Prague. As a rule, the establishment of villa colonies was preceded by the stays of Prague denizens in summer flats run by the local farmers or in the local hotels and guesthouses. The actual establishment of the recreational colony was often a business venture of the locals or of Prague entrepreneurs. The recreational villa colony in Senohraby, located on the Emperor Franz Josef Railway near the confluence of Mnichovka Creek and Sázava River, was established as one of the last colonies around Prague by a group of four local as well as Prague developers and constructors in 1895. In 1918, a turn of events in the developments of elite villa colonies for the upper classes of Prague occurred when the Austro-Hungarian Empire fell, or when the independent Czechoslovak Republic was established, respectively. The forests in the proximity of the confluence of the Mnichovka and the Sázava were first overtaken by “tramps” (from the so-called tramping movement) hailing from the lower classes of Prague, and later by conformist recreation-seekers from the middle and lower classes. Despite of being conformist, many such recreation-seekers stylised their abodes-cabins to evoke the non-conformist manner typical for tramping holidays. During World War II, German occupants took over the resort in Senohraby.

On Thursday 19th of July 2012, just prior to the parliamentary summer holidays, the Deutscher Bundestag (German Parliament) passed a resolution based on a rather irritating motivation. The parliament intended to guarantee that “Jewish and Muslim religious life will be further possible in Germany.” The resolution itself consisted in only one sentence: The German Government is requested to provide until fall 2012 – in due consideration of the constitutionally protected legal positions of the well-being of the child, the right to bodily integrity, the right to religious freedom and the parental rights in education – draft legislation in order to safeguard that professionally performed male circumcision, without unnecessary pain, is generally lawful under German law. What had happened to provoke such extraordinary political action in defense of religious freedom? The resolution responds directly to a decision of the Landgericht (Court of Appeal) Cologne from 7 May 2012 which declared that male circumcision in children amounts to criminal battery, even if performed lege artis and with the consent of the parents unless there is a medical indication for the procedure. In doing so, the court followed a restrictive position within the German criminal law literature that has been advocating the criminalization of male

Modern conditions in which a person lives are characterized by thoughtless consumption of natural resources, worsening the state of the environment and human health, due to the established lifestyle, needs and behavior. In order not to make environmental mistakes, not to create situations that are dangerous for health and life, a modern person should have basic ecological knowledge and a new ecological type of thinking and have a high level of ecological culture. This can be achieved only by education. Environmental education is closely related to social education, education, enlightenment, training, self-education and is aimed at developing environmental responsibility and personal qualities such as self-control, the ability to predict the immediate and distant results of their actions in the natural environment, a critical attitude towards themselves and others. Formation of environmental values of convicts in places of detention becomes one of the areas of educational work, aimed to develop responsibility for the world, instill an interest in the knowledge of nature and its interaction with society, to realize the need to protect it. The main components of the personality’s ecological culture are: human knowledge about nature, its correlations, correlations of society and nature, ways of preserving and helping the natural environment; interest in nature and the problem of its protection; positive diverse activities aimed at the preservation and multiplication of nature, decent behavior in the human environment; motifs that determine actions of children in nature (cognitive, sanitary and hygienic, aesthetic, etc.). Formation of environmental values in convicts is possible in the process of purposefully organized, resocializing, educational activities in the classroom on natural cycle subjects in secondary school, participation in thematic evenings, interactive environmental events, watching and discussing documentaries on environmental issues, visiting virtual environmental excursions, reading books and magazines about nature, preparing for holidays and participating in them as well as growing flowers , shrubs, work in the garden. At present a positive experience has been gained in the environmental education of convicted prisoners. The article describes the experience of increasing the level of environmental development in convicted correctional colonies of the Vologda, Omsk, and Sverdlovsk regions. Inclusion of convicts in various types of environmental activities will contribute to expanding their horizons, raising the general cultural level, developing cognitive and creative abilities.

Abstract Background: Overactivation of the Cyclin-CDK-RB axis related to uncontrolled cell proliferation is one of the innate characteristics of HR+/HER2- breast cancer. CDK4/6 inhibitors combined with endocrine therapy have become the standard-of-care for patients with HR+/HER2- breast cancer. Although this regime is highly successful in clinics, the acquired resistance to CDK4/6 inhibitors has emerged. Identifying druggable resistance mechanism for CDK4/6 inhibitors is an unmet need. Aim: To study the convergent mechanisms of early adaptation of acquired resistance to CDK4/6 inhibitors, we have developed two resistant cell lines using both pulse (Holiday ‘H’) and continual selection ‘R’ methods and characterized their response to drugs as compared to parental ‘P’ cells. Results: Proliferation assays demonstrate a 50 percent reduction in proliferation at 1.5 μM ribociclib in the P cells compared to a 17 percent reduction in R cells. In cell cycle analysis, R cells have an initial decrease in the “S” phase and increase their “G1” following 1 μM ribociclib treatment, similar to P cells up to 24 hours. However, by 48 and through 72 hours, R Cells recover and cycle similarly to the control-treated cells. In contrast, the P cells demonstrate a lasting G1 increase in ribociclib treated cells, leading to apoptosis induction with ribociclib + fulvestrant treatment at 48 and 72 hours. Apoptosis data indicate that R cells treated with ribociclib and fulvestrant or in triplet combination with copanlisib (PI3K alpha/delta inhibitor) are more resistant to treatment than P cells, in which a robust increase in apoptosis is seen. 3D matrigel-based clonogenic assay was performed for 15 days in P, H, and R cells to show the ineffectiveness of ribociclib to block the growth of colonies in R as compared to P cells. Western blot analysis demonstrated RB phosphorylation was abrogated in R cells compared to P cells. The H cells have an intermediary state of resistance as compared to R cells. pMEK, pERK, and pP90RSK were significantly upregulated in R cells compared to P cells. Copanlisib was found to block the AKT and S6RP signal in all three P, H, and R cells. Conclusion: R cells bear a characteristic signature of alterations in cell signaling involving the PI3K-AKT and RAS-MAPK pathways in response to ribociclib. Compared to P cells, R cells showed significant activation of the RAS-MAPK pathway, while the PI3K-AKT pathway was not altered. Network rewiring of the adaptive resistance using these pair of cell lines will provide an opportunity to study early adaptive response to ribociclib towards understanding and evolving combating strategies in BC following the emergence of resistance to ribociclib. Sequencing genomic alterations in the resistant cell lines are being carried out, and will be presented at the conference. Citation Format: Jennifer Carlson Aske, Pradip De, Nandini Dey. Preclinical model of Ribociclib resistance in HR-positive breast cancer [abstract]. In: Proceedings of the American Association for Cancer Research Annual Meeting 2022; 2022 Apr 8-13. Philadelphia (PA): AACR; Cancer Res 2022;82(12_Suppl):Abstract nr 2317.

The article demonstrates the peculiarities of the artistic sculpture of the Virgin Mary in the sculpture of the late XIX-first half of the XX century. The main positions of the restoration program and the course of its implementation are revealed. The plastic nature of the folds and compositional principles suggest that the sculptor worked in the mid-XIX - early XX centuries. The textural and petrographic properties of the stone are the basis for the assumption that the author worked in the village of Demnya because the complex of the church of St. Nicholas and the one analyzed in the article have many similarities. Comparing some of the sculptures of famous authors of the late Baroque and Classicism, we can identify fundamental similarities: portrait features, execution of tears, and the nature of the image of the lips, feet and hands. In the sculpture of the Mother of God from the village of Dobryany, Horodok district, the influence of the works of Peter Viitovych, Leonardo Marconi, Vuytsyk, Plishevsky and Soltys is noticeable. The works of these authors are characterized by realism, careful expression of the anatomy of the human body, true depiction of movement and clear composition. Before the restoration work began, the white stone sculpture was in poor condition. Below the figure, on a memorial plaque, it is written that masters from the village of Demnya restored it in 2000. 5 layers of whitewash were found on the sculpture. The sculpture in the village was whitewashed with lime in honour of holidays and solemn events. Initially, the figure was not covered with paint. The figure of the Virgin was divided into two parts. The lower bullet with the snake and the feet was broken off from the rest of the body. These parts were previously fastened to an anchor made of black iron and cement. Anchor slashed hard and spread the stone. As a result, the folds of the dress and previous masterpieces were peeled off at the bottom. After a thorough examination, non-professional fastening of the folded arms was revealed. There were inaccurate traces of cement additions and cracks in the places of glueing. A profiled base was also glued to the ball on a dense layer of cement. In general, due to the colonies of bio-growers and large areas of whitewash, the work lost its aesthetic appeal and symbolic content. The first stage of restoration consisted of the layer-by-layer sounding of limestone. After opening the limestone, the object was dry cleaned. Dry cleaning was done with scalpels, nylon brushes, and small brass and steel brushes, not durable places were tapped with a chisel in order not to damage the original surface of the stone. When the lime filler was poorly removed, the method of wet cleaning was used, a detergent solution dissolved the lime filler. The detergent solution was applied with a flute brush and the fluffy surface was cleaned with a nylon brush. The detergent solution is made for better penetration of surfactants into the pores - soap softens the surface of the water, which helps to dissolve the dirt in the pores of the stone. Subsequently, the stage of structural strengthening of the stone was performed. To achieve this goal, the organosilicon hardener Remmers KSE 300 was used. The solution was applied with a brush. To crystallize the organosilicon hardener a technological break was taken for two weeks, moving on to the stage of glueing parts. Bonding of elements took place with the help of epoxy glue from TENAX. Before applying the glue, the elements were coated with a 3% alcohol solution of polymer "Paraloid B72". The upper and lower parts of the sculpture were attached to epoxy resin and two stainless steel rods. The lost fragments of the folds of the Virgin's clothing were made of fibreglass reinforcement attached to the holes of the stone with epoxy glue. After completing the stage of glueing the sculpture, the addition of lost elements was performed. A mineral carbonate solution was used. After a two-week technological break, the stage of toning the supplemented parts began in order to achieve organic homogeneity of the figure. The next step is to cover the stone with a long-acting biocidal solution. At the end of the restoration, the work should be covered with lime water to even out the overall tone of the sculpture. The sculptural composition of the Immaculate Conception of the Virgin Mary from the village of Dobryany, Horodok district, is of great artistic and historical value. During the restoration of the sculpture the compatible materials were used as well as generally accepted and original restoration tools, which will allow the exhibition of the work of art in an authentic place near the chapel., After returning the work to its holders, it is recommended to exhibit it under an architectural cover to prevent the aggressive effects of precipitation and the negative changes in temperature and humidity in autumn-winter.

Le colonie di vacanza hanno origine in Svizzera nella seconda metà dell'Ottocento e rapidamente si diffondono in gran parte dei paesi europei: nate nell’ambito della nuova sensibilità igienica e profilattica, orientate soprattutto alla lotta alla tubercolosi, queste iniziative rimangono caratterizzate fino al secondo dopoguerra da una prevalente impostazione sanitaria. Le colonie sono però anche il prodotto di una riflessione pedagogica che ha ad oggetto la dimensione en plein air e il viaggio come strumento educativo: i momenti all’aria aperta sono infatti sempre presenti nella storia di queste iniziative, non solo nel bagno collettivo in mare o nelle sedute di elioterapia, ma anche nelle passeggiate in una natura vista come mondo da esplorare e fonte di apprendimenti. In Italia le colonie richiamano alla mente soprattutto le esperienze del periodo fascista, contraddistinte da un'impronta militare e omologante, dai riti dell’alzabandiera e dalla ginnastica collettiva in formazioni rigidamente geometriche; si tratta di contesti nei quali l'individualità e l’iniziativa del bambino sono ignorate e annullate in una dimensione anonima. Nel dopoguerra, se la maggior parte delle colonie di vacanza italiane presenta caratteristiche ancora ispirate al modello sanitario, compaiono realizzazioni assai innovative, che si pongono anche come importante luogo di formazione e sperimentazione sul campo per gli insegnanti della scuola, portando in questa istituzione un vento di novità. Questa ricerca è focalizzata sulle esperienze delle colonie di vacanza Fiat e Ceméa nel periodo 1968-1990, anni nei quali si mette in discussione la funzione stessa delle colonie, nel quadro di una riflessione critica sul rapporto tra dimensione scolastica ed extrascolastica. Mentre le colonie Fiat nella seconda metà degli anni Settanta sono ancora rigidamente caratterizzate da un'impronta autoritaria, le colonie gestite dai Ceméa - movimento che arriva dalla Francia nei primi anni Cinquanta e che si ispira alle concezioni e alle pratiche dell’attivismo - sono realtà che si propongono come luoghi di apertura al nuovo, nelle quali gli educatori, liberi dai vincoli dell’istituzione scolastica, provano a seguire direzioni pedagogiche ancora inedite per il panorama italiano. L’obiettivo di questo lavoro è quello di descrivere i due casi specifici, cercando di riflettere sulle pedagogie, sia dichiarate sia implicite, evocate dalle prassi e sulle ragioni della permanenza di pratiche del passato accanto agli elementi cambiamento. Lo studio si richiama alla concezione di storia elaborata dalla scuola delle Annales, che prende in considerazione l’intera gamma delle attività umane e intende la storia come costruzione corale: si tratta di un elemento, quest'ultimo, che caratterizza anche le colonie, le quali, salvo poche eccezioni, non conoscono figure di spicco ma sono il prodotto del lavoro di una moltitudine di educatori, spesso maestri, “prestati” in estate all'attività nei centri di vacanza. Risorsa centrale di questa ricerca, accanto allo studio degli archivi e degli house organ, è l’utilizzo delle interviste come fonti storiche orali, sia per supplire alla relativa scarsità di documenti, sia per costruire una storia a più voci e “dal basso”, attraverso l’ascolto di quanti sono stati ospiti da bambini nelle colonie o vi hanno lavorato nel ruolo di educatori. Per quanto riguarda Fiat, la ricerca ricostruisce anche i tentativi di innovazione, nati all’interno di un’organizzazione in precedenza molto rigida, legata alla storia di un’azienda che in alcune epoche si è quasi sostituita alla funzione assistenziale dello Stato; per quanto invece concerne l’esperienza Cemea, lo studio pone in evidenza un’impostazione più libera, orientata al protagonismo del bambino e oggetto di una continua rielaborazione e riflessione critica da parte del personale coinvolto.
Holiday colonies originated in Switzerland in the second half of the nineteenth century and quickly spread to most of the European countries: born in the context of the recent hygienic and prophylactic sensibility, mainly oriented towards the fight against tuberculosis, these initiatives remained characterized until after the Second World War by a prevalent medical approach. The colonies, however, are also the product of a pedagogical reflection on the open-air dimension and on trip as an educational opportunity: outdoor moments are in fact always present in the history of these initiatives, not only in the collective bath in the sea or in the heliotherapy sessions, but also in the hikes in a nature seen as a world to explore and a source of learning. In Italy, the colonies remind us above all of the experiences of the fascist period, marked by a military and homologating imprint, by the rites of the flag raising and collective gymnastics in rigidly geometric formations; these are contexts in which the individuality and the initiative of the child are ignored and annulled in an anonymous dimension. After the Second World War, although most of the Italian colonies still had characteristics inspired by the sanitary model, very innovative projects appeared, which also served as an important place for training and experimentation in the field for school teachers, bringing a wind of innovation to this institution. This research is focused on the experiences of the Fiat and Ceméa holiday camps in the period 1968-1990, years in which the function of the camps is called into question, within the framework of a critical reflection on the relationship between the school and extracurricular dimensions. While the Fiat colonies in the second half of the 1970s were still rigidly characterized by an authoritarian imprint, the colonies run by Ceméa - movement that comes from France in the early 1950s and is inspired by the concepts and practices of Progressive education - are contexts that propose themselves as places of openness to the new, in which educators, free from the constraints of the educational institution, try to follow pedagogical directions that are still unexplored in the Italian panorama. The aim of the work is to describe the two specific experiences, reflecting on the pedagogies, both declared and implicit, evoked by the practices and on the reasons for the permanence of the past legacy alongside the elements of change. The study refers to the conception of history elaborated by the Annales school, which takes into consideration the entire range of human activities and elaborates an idea of history as a choral construction: it is an element, the latter, which also characterizes the colonies, which, with a few exceptions, do not have prominent figures but are the product of the work of a multitude of educators, often teachers, engaged in summer in holiday centers. The central resource of this research, together with the study of archives and house organs, is the use of interviews as oral historical sources, both to compensate for the relative scarcity of documents, and to build a story with several voices "from below", by listening to those who were guests as children in the colonies or have worked there as educators. As far as Fiat is concerned, the research also reconstructs the attempts at innovation, born within a previously very rigid organization, linked to the history of a company that in some periods almost replaced the welfare function of the State; as far as the Cemea experience is concerned, the study highlights a more free approach, oriented towards the child as protagonist of the activities and subject to continuous reworking and critical reflection by the staff involved.

Esta dissertação analisa o chamado \"turismo sindical\" por meio de uma abordagem teórica, histórica e conceitual. O turismo sindical por meio de colônias de férias de entidades sindicais e associativas de trabalhadores do setor público e privado são um meio de hospedagem que surge na Era Vargas e se desenvolve até os dias de hoje, alcançando seu apogeu nas décadas de 1960 e 1970, especialmente após o golpe militar de 1964. A ação efetiva do Estado, especialmente em tempos de regimes autoritários, não se limitou a um arcabouço jurídico-normativo (intervenção por regulação), mas estendeu-se a uma efetiva implementação das colônias de férias e do turismo sindical (intervenção por participação). Tudo isso ocorre concomitantemente a uma nova divisão internacional e territorial do trabalho que vai tornando o capitalismo hegemônico como modo de produção global e universal. A exigência do constante desenvolvimento das forças produtivas não se limita ao ambiente fabril, devendo atingir a inteira cotidianidade da classe trabalhadora. Por isso tempo de trabalho e tempo livre são meticulosa e estrategicamente organizados, geridos e fiscalizados, não pelos trabalhadores, mas pelos capitalistas e pelo Estado. Todo esse processo não ocorre de maneira localizada, pois, por ser um processo geral do capital, ocorre em escala planetária. O turismo sindical e as colônias de férias são uma pequena, mas importante fração deste processo que organiza as condições gerais da produção e desenvolve as forças produtivas. O materialismo histórico e dialético sustenta o caminho analítico escolhido.
This dissertation analyzes the so-called \"trade union tourism\" through a theoretical, historical and conceptual approach. Trade union tourism through holiday colonies of trade unions and associations of workers from the public and private sector are a means of lodging that emerges in the Vargas Era and develops until today, reaching its apogee in the 1960s and 1970s, especially after the military coup of 1964. The effective action of the State, especially in times of authoritarian regimes, was not limited to a legal-normative framework (intervention by regulation), but extended to an effective implementation of the holiday colonies and trade union tourism (intervention by participation). All of this takes place concomitantly with a new international and territorial labors division that makes hegemonic capitalism as a global and universal way of production. The demand for the constant development of the productive forces is not limited to the factory environment, and must reach the whole day-to-day of working class. Therefore, working time and free time are meticulous and strategically organized, managed and supervised, not by the workers, but by the capitalists and the State it self. All this process does not occurs in a localized way, because, being a general process of capital, it occurs on a planetary scale. Trade union tourism and holiday colonies are a small, but important part of this process that organizes the productions general conditions and develops the productive forces. Historical and dialectical materialism supports the analytical path chosen.

Les Centres d’entraînement aux méthodes d’éducation active (CEMEA), nés en 1937 en réponse au cruel manque de cadres de colonies de vacances, connaissent très rapidement une expansion considérable.Animés d’un grand enthousiasme et d’une foi inébranlable en l’éducation nouvelle, les nombreux militants de cette grande association développent au cours du XXe siècle une activité riche et diversifiéedans tous les domaines touchant l’éducation, étendant leur influence bien au-delà des frontières de laFrance. Des associations CEMEA naissent d’abord en Europe, puis dans les DOM-TOM et en Afrique,formant des relais efficaces de promotion des nouvelles méthodes pédagogiques. La pédagogie active dustage de moniteurs de colonies de vacances, dont les grandes lignes sont fixées en 1937, reste à la base detoute action éducative. Si les formations d’animateurs de centres de vacances représentent encoreaujourd’hui un vaste secteur d’activité, au moins en France, le travail social et les actions en faveur desjeunes en difficulté prennent une importance croissante, aussi bien en Europe qu’en Afrique ou dans lesDOM-TOM. S’intégrant dans de vastes plans de développement, les CEMEA élaborent des programmespluriannuels de formation dans de nombreux pays. Les multiples activités internationales reflètent lesentreprises éducatives conduites en France. Mais la complexité des différents cadres institutionnels,politiques, économiques, culturels dans lesquels elles s’inscrivent oblige les CEMEA à préciserrégulièrement les principes qui sous-tendent leur action
The Centres d’entraînement aux méthodes d’éducation active (CEMEA) were created in 1937 as ananswer to the severe lack of managerial staff for children's holiday camps, and quickly enjoyed aconsiderable expansion. Driven by enthusiasm and a steadfast faith in the new educational methods, themany activists of this important association develop a rich and diversified activity throughout the XXthcentury in all fields regarding education, and largely expand their influence beyond the French borders.CEMEA associations are initially created in Europe, then in the French Overseas departments andterritories and in Africa, and thus constitute efficient intermediaries for the promotion of new pedagogicalmethods. The active educational method of holiday camp supervisors, whose guidelines are laid down in1937, remains the basis of all educational action. Although the training courses for leaders of holidaycentres still represent a large sector of activities until now, social work and actions towards young peoplein difficulty are increasing, in Europe as well as in Africa or in the Overseas departments and territories.The CEMEA, who integrate themselves in wide-ranging development plans, elaborate long-term trainingprogrammes in many countries. The many international activities reflect the educational undertakingsconducted in France. But the complexity of the various institutional, political, economical, and culturalframeworks they are part of compel the CEMEA to give regular precisions on the underlying principlesof their action

Durant la Guerra Civil, els quàquers es van plantejar ajuda calia detectar els punts de conflicte a Catalunya i cercar l'ajuda directa i alimentar els infants a través de les cantines per evitar desplaçaments que desarrelessin encara més els infants refugiats. Després van veure la necessitat de recolzar i organitzar colònies infantils al camp i a la muntanya per tal d'allunyar els infants dels focus insalubres i destruïts, estimular el seu estat de salut, millorar la seva educació i superar l'estat de desnutrició. Els testimonis en parlen agraïts. La xarxa que van establir els quàquers fou coherents, cohesionada i eficaç. També van coordinar algunes fonts d'ajuda humanitària de procedència estrangera a través d'una Comissió Internacional per tal d'unificar criteris de treball, aprofitar millor els recursos i canalitzar de manera òptima l'ajut econòmic i en espècies que arribava de diferents països. La seva ajuda fou excel·lent i van salvar moltes vides.
During the Civil War, the Quakers set out three objectives in their work.The points of conflict had to be detected, providing direct help and feeding the children through the canteens in order to avoid movements that would disorientate the child refugees even further. They then saw the need to focus on and organise children's holidays in the country and the mountain in order to take them away from the unhealthy and destructive aspects, improve their health and education and overcome their state of malnutrition. All the witnesses with whom I have been lucky enough to speak with were grateful. The third was to coordinate some sources of humanitarian aid from abroad through the International Commission in order to unify the work criteria, make the utmost of the resources and to best channel both economic aid and aid in kind that arrived from different countries. Their support was excellent and they saved many lives.

Comment l’environnement influence-t-il les rapports aux risques des animateurs volontaires, exerçant dans le cadre des Accueils Collectifs de Mineurs (ACM) - organisations liées aux vacances collectives de la jeunesse ? Ambigu et saturé de sens, le risque désigne à la fois ce qui est pris et ce dont il faut se protéger. Il implique des enjeux pour l’obtention d’un gain, sous couvert d’incertitude (Goffman, 1974). Dans le cadre des ACM, ces enjeux apparaissent d’ordres divers (physique, moral, affectif, juridique, économique, symbolique…). Dans cette recherche, le modèle écologique de développement humain décrit par Bronfenbrenner (1986) est mobilisé afin d’organiser les données issues de l’entretien de 23 animateurs en 5 niveaux de systèmes en inter-relation, révélant alors des sous-systèmes. Les systèmes vont du plus global, le macrosystème (lois, société, institutions étatiques, cadre des formations), au microsystème, dans l’ACM. L'entrée par ces niveaux d'analyse passe par le mésosystème et l’exosystème, faisant respectivement référence aux interactions de l’ACM avec un système engageant l’animateur (famille, loisirs, études, amis, engagements, autres espaces) ou non (autres ACM, organismes de formation et organisateurs - certains participant aux mouvements d’éducation populaire -, parents, autres lieux d'accueil, médias et réseaux sociaux, entourage indirect, intervenants, cadres dédiés à la sécurité, environnement extérieur). Enfin, le chronosystème traduit les dynamiques interactives de ces systèmes. Une telle organisation des données permet de considérer l’humain dans ses interactions et non dans un système interne. Cela met ainsi en valeur une intersubjectivité du risque, dont l’acception se décale du risque objectif - associé à un animateur universel et un environnement abstrait -, et du risque subjectif, certes valorisé par des environnements variés. Les expériences rapportées par les animateurs témoignent d’une variété de rapports à l’incertitude : tantôt fuie, minimalisée ou recherchée, certains naviguant entre ces positions ou visant un juste milieu. Leurs actions sont guidées soit par la prédestination ou le fatalisme, soit par le déterminisme et le principe de causalité, ou encore par libre arbitre ou existentialisme, avec un être humain unique maître de ses actes et de leur sens. Dans une tension entre liberté et sécurité, la gestion des risques est sujette à une démesure, vers un risque zéro, laquelle s’accompagne d’effets contre-intuitifs ici recensés (enfants limités dans leurs expériences fondatrices, inadaptation à l’imprévu, fatigue latente, stress, surabondance de normes, critérisation, protocoles absorbeurs d’attention, pratiques de surveillance, défiance en l’humain et confiance en la sécurité passive, fermeture de structures), alléguant une balance bénéfices/risques. Si la réduction du risque s’accompagne de recherches de maîtrise de l’espace, du temps et de l’humain, celle-ci révèle, par ailleurs, le travail des frontières. Interpersonnelles, ces dernières marquent des statuts de protection, séparent les publics pour tendre alors à la simplification des complexités intersubjectives. Interterritoriales, elles tendent à créer des milieux voulus adaptés, se coupant de dangers de la nature mais pas de l’impact d’une telle sectorisation. Intertemporelles, elles marquent une planification et un séquençage de l’activité des enfants. Internes à l’animateur, celui-ci se voit tiraillé entre engagement, désir et assignation (voir Bajoit, 2003). Ainsi, les rapports aux risques sont non seulement influencés par l’environnement mais révèlent des interactions avec lui, ne se pensent pas sans lui. Alors, une réduction des risques sans considération éthique de l’intersubjectivité et de l’environnement apparaît insatisfaisante
How does environment influence the reports to risks of volunteers youth leaders into the Accueils Collectifs de Mineurs (ACM) ? Ambiguous and saturated with sense, risk could design both what can be taken as well as implies protection. Risk involves challenges for obtaining gain, and implies uncertainty (Goffman, 1974). Holiday camps drain issues of different orders (physical, morale, affective, legal, economic, symbolic...). In this work, the ecological systems theory (Bronfenbrenner, 1986) is used to organize the 23 youth leaders interviews’ datas in 5 interrelated environmental levels of systems, thus revealing subsystems. The levels of systems spread from the more global one, the macrosystem (laws, society, state structures, formation’s frame), to the microsystem corresponding to the holiday camp. The access to these levels of system is done through the mesosystem and the exosystem respectively corresponding to the presence of an interaction between the holiday camp and a system engaging the youth leader (family, hobbies, studies, friends, involvement, other spaces) or not (other holiday camps, promoters and training organizations -, some of them involved in popular éducation movements, parents, other sites for childs and youngs, mass media and social networks, indirect close contacts, intervenants, security’s referents, outside environment). Finally, the chronosystem shows the interactive dynamics of these systems. This kind of data organization allowed us to consider individuals in their permanent interaction, and not in an inner system. Moreover, this highlights the intersubjectivity of risk, for which the meaning shifts from the objective risk- associated with an universal youth leader and an abstract environment -, and a subjective risk, valorized by varied environments. The experiences told by these volunteers testify of various reports to uncertainty : sometimes avoided, lowered or researched, some navigating between these postures or aiming the golden middle way. Also, theirs acts are driven either by predestination or fatalism, by determinism and previously existing causes or by free will or existentialism, and the human subject solely responsible for giving meaning to acts and their sense. In view of a tension between freedom and security, risks administration may be immoderate, moving towards a zero risk, with some counterintuitive effects (youngs limited on their founding experiences, maladjustment to unforeseen, latent tiredness, stress, superabundance of norms, criterionization, heed absorbing protocols, supervisory practices, mistrust in human and faith in passive security, closings of organizations), putting forward risk-benefit ratio. Furthermore, the reduction of risk is accompanied by research of control on space, time and humans, revealing boundaries. Interpersonal ones mark protection status, separate the public to tend to a simplification of the intersubjective complexity. Interterritorial ones make create safe intended environments, disconnecting of some natural dangers, but not much from the impact of such sectorization. Intertemporal ones involve planning and sequenced activities for youngs. Internal’s volunteers ones make them torn between commitment, desire and assignment (see Bajoit, 2003). Overall, reports to risks are not only influenced by environment but indicate interactions with him/it, always present. So, decreasing risk without intersubjective ethic and natural ethic couldn’t be satisfactory

La tesi presenta una descripció i reflexió històrica de les diferents iniciatives que en educació en el temps lliure s'han donat a la ciutat de Girona des de començament de segle XX fins a l'any 1981 quan té lloc el traspàs de competències en matèria de lleure i joventut a la Generalitat de Catalunya i des d'aquesta instància es realitza la primera normativa pel que fa a la constitució d'Escoles d'Educadors en el Lleure i es legisla també respecte a la formació de monitors i directors d'activitats de lleure infantil i juvenil.
Les iniciatives son presentades a traves de tres grans capítols segons la instància promotora de cada activitat: L' administració (entenent per aquesta les diferents instancies de l'aparell administratiu públic a nivell municipal, provincial autonòmic o republicà i central), l'església (reduint-se en aquest cas a les iniciatives promogudes per l'església catòlica, majoritàriament a nivell diocesà, i en alguns casos a nivell parroquial) i finalment, la societat civil (entenent en aquest sector les iniciatives que han estat promogudes des del sector privat i de l'associacionisme). Des de cada un d'aquest grans sectors s'estudien les intervencions que amb una intencionalitat educativa clarament explícita s'han portat a la pràctica durant el temps lliure dels infants i joves gironins a través d'activitats i moviments coneguts com les colònies, els casals d'estiu, els campaments, l'escoltisme, etc. En cada una d'aquestes experiències analitzem les finalitats, la proposta metodològica, la formació dels responsables i els infants i joves que hi participen. A través d'aquesta recerca es pretén aportar un material que ajudi a configurar una petita part de la historia de l'educació no formal tot recuperant també un material vàlid per a la reflexió i teorització sobre l'educació en el temps lliure.
Pel que fa a les iniciatives de l'administració sobresurten les obres que es promouen a nivell de l'Ajuntament de Girona: les colònies escolars municipals i les guarderies-casals municipals d'abans del franquisme, les colònies organitzades des de serveis socials durant la transició democràtica i la constitució i els primers passos de l'Àrea de Joventut. Es presenten també les iniciatives realitzades a la ciutat de Girona des d'altres instàncies: a nivell de la Diputació de Girona les colònies de la Llar Infantil a nivell provincial les colònies promogudes per la Delegación Pronvincial de Enseñanza Primaria de Gerona i pel que fa a l'administració central es presenta l'impacte de l'actuació que el moviment feixista del regim franquista va tenir a Girona a través del Frente de Juventudes, la Sección Femenina i la Organització Juvenil Espanyola. També en aquest capítol de l'administració es comenten les primeres actuacions de la Generalitat de Catalunya a Girona a partir de l'any 1981.
En el capítol de l'església les obres que s'estudien són fonamentalment de caire diocesà. Hi trobem els Casals d'Estiu -obra genuïnament gironina-, l'Escoltisme Catòlic Català, la Federació de Joves Cristians i els Avantguardistes gironins, la Joventut d'Acció Catòlica, la Joventut Obrera Catòlica, el Moviment Infantil i Juvenil d'Acció Catòlica, Hora-3 i el Servei de Colònies de Vacances. Hi ha també l'estudi d'altres moviments al marge de la pastoral del bisbat. En aquest cas parlem de l'Oratori Festiu dels Salesians, la Congregació Mariana de Girona -amb els Lluïsos, els Estanislaus, eIs Montañeros de Santa Maria i l'Acolliment Centre de Joves- i els Exploradores de España de "La Salle". Tot plegat fa que la iniciativa de l'església sigui la mes àmplia i la protagonista de bona part del moviment d'educació en el lleure de la ciutat de Girona.
Pel que fa a la iniciativa pròpia de la Societat Civil es molt més minsa i amb una incidència reduïda fonamentalment en dos períodes concrets: la II República i la transició i etapa democràtica. Amb tot, en el primer terç de segle trobem l'obra dels Exploradores de España, les Padrines de Girona i els Pomells de Joventut. També a finals dels anys vint cal parlar de la iniciativa de les Colònies Escolars a través del diari EI Autonomista. Durant la II Republica podem parlar Palestra i dels Minyons de Muntanya. En el trist període franquista sols cal parlar de dues iniciatives que malgrat no ser autènticament promogudes des de la societat civil, les hem presentat en aquest apartat. Es tracta dels casals de l'associació Amigos de los Niños i de les colònies del Patronato Escolar de Suburbios de Gerona. A partir de la transició democràtica neixen iniciatives esporàdiques amb voluntat de fer una tasca educativa en el temps lliure i és també en aquesta època quan s'estructura el moviment de Rialles a nivell dels Països Catalans.
A través de la recerca es detecta una manca de propostes d'educació en el lleure per part de la societat civil. Sobresurt l'acció de l'església que ha sabut adaptar-se als diferents períodes socio-educatius exercint a través d'aquest àmbit diferents funcions: compensatòria, d'adoctrinament i control o de suplència. S'evidencia també com el temps lliure passa a ser considerat un àmbit plenament educatiu quan el carrer deixa de ser considerat un entorn negatiu a evitar i passa a ser entès com un espai educatiu a aprofitar.
Pel que fa als participants, no es pot concretar a nivell general quina de les tres iniciatives és la mes popular o elitista. Hi ha experiències de tot tant per part de l'Administració, com de l'Església i també de la Societat Civil. Val a dir però, que les iniciatives promogudes des de l'administració municipal han estat majoritàriament properes a la població gironina més necessitada. També en aquest sentit cal ressaltar el treball realitzat des del bisbat a partir dels anys seixanta a través dels casals d'estiu i de les colònies de vacances.
The thesis presents a historical description of the various initiatives in leisure-time education which were carried out in the city of Girona during the current century up to the year 1981. The research begins with the first infant and the junior free-time activities which took place in this city, and analyses more than thirty different initiatives throughout the century until the year 1981, when the Generalitat de Catalunya (regional government of Catalonia) took charge of operations in this sector and formulated the first legislation concerning free-time schools and the training of monitors and head teachers.
The historical research is presented in three main chapters which analyze the proposals and activities carried out by government (municipal, provincial, regional or national, the Catholic church (mainly at a diocesan level, but also through some parish initiatives) and civil society, combining in this last category those initiatives proposed by private bodies and by the associative movement. The research is especially focused on summer activities (schools, centers, camps, etc.) and studies, among other things, their aims, their methodological proposals, the training of staff, and the children and young people who participated. The intention is to contribute material which is valid for a deeper reflection on leisure-time education and which will help to configure a small part of the history on non-formal education.

Thesis (PhD (English))--University of Stellenbosch, 2010.
ENGLISH ABSTRACT: This thesis undertakes a comparative examination of South African and Kenyan auto/biographical narratives of crime and imprisonment. Although some attention is paid to narratives of political imprisonment, the study focuses primarily on autobiographical accounts by criminals, confessional narratives, popular fiction about crime and prison experience, and journalistic accounts of prison life. There is very little critical work at this moment that refers to these forms of prison writing in South Africa and Kenya. Popular prison narratives and to a certain extent the autobiographical in general are characterised by an under-theorised dialecticism. As academic concepts, both the popular and the autobiographical form are characterised by an unstable duality. While the popular has been theorised as being both a field of resistance to power and of consent to its demands, the autobiographical occupies a similar precariously divided position, in this case between fact and fiction, a place where the „I‟ that narrates is simultaneously the subject and object of the narrative. In examining an eclectic body of texts that share the prison as common denominator, my study problematises the tension between self and world, popular and canonical, political and criminal, factual and fictional. In both settings, South Africa and Kenya, the prison as a material and discursive space does not only mirror society but effects shifts and changes in society, and becomes a space of dynamic adaptation and also a locus that disturbs certain hegemonic relations. The way in which the experience of prison opens up to a fundamentally unsettling ambiguity resonates with the ambivalence that characterises both autobiography as genre and the popular as a theoretical concept. My thesis argues that during the entire historical period covered by the narratives that I examine there is a certain excess that attends on the social production of criminality and the practice of imprisonment, both as material realities and as discursive concepts, which allows them to have a haunting effect both on individuals‟ notions of „the self‟ and the constitution of national identities and nationhoods. I argue that the distinction between the colonial and the postcolonial prison is hazy. Therefore a comparative study of Kenyan and South African prison literature helps us understand how modern prisons and notions of criminality in contemporary Africa are intertwined with the broad European colonial project, reflecting larger issues of state power and control over the populace. In relation to South Africa, my study begins with Ruth First‟s 117 Days (1963), and makes a selection of other prisons narratives throughout the apartheid era up to the post-apartheid period which was ushered in by Mandela‟s Long Walk to Freedom (1994). Moving beyond Mandela, I examine other forms of South African crime and prison narratives which have emerged since the publication of Pumla Gobodo-Madikizela‟s A Human Being Died that Night (2003) and Jonny Steinberg‟s The Number (2004). In Kenya, I begin with Ngugi wa Thiongo‟s Detained (1981). I then focus on popular narratives of crime and imprisonment which began with the publication of John Kiriamiti‟s My Life in Crime (1984) up to the first decade of the 21st century, marked yet again by the publication of Kiriamiti‟s My Life in Prison (2004). Besides Kiriamiti‟s two narratives, the other Kenyan texts which I examine are John Kiggia Kimani‟s Life and Times of a Bank Robber (1988) and Prison is not a Holiday Camp (1994), Benjamin Garth Bundeh‟s Birds of Kamiti (1991), and Charles Githae‟s, Comrade Inmate (1994).
AFRIKAANSE OPSOMMING: My proefskrif onderneem ‟n vergelykende studie van Suid-Afrikaanse en Keniaanse auto/biografiese narratiewe van misdaad en gevangeneskap. Hoewel aandag tot ‟n mate geskenk word aan verhale van politieke gevangeneskap, is die primêre fokus van die studie eerder op autobiografiese narratiewe deur misdadigers, konfessionele narratiewe, populêre fiksie met betrekking tot misdaad en gevangenis-ondervindinge, sowel as joernalistieke verslae oor gevangenes se lewens agter tralies. Min kritiese werk is tot dusver in verband met hierdie vorme van gevangenis-narratiewe in Suid-Afrika en Kenia gedoen. Populêre prisoniers-narratiewe, en tot ‟n mate autobiografieë oor die algemeen, word deur ‟n onder-geteoriseerde dialektisisme gekenmerk. As akademiese konsepte word beide die populêre en die autobiografiese vorme deur ‟n onstabiele dualisme gekenmerk. Terwyl die populêre tipe geteoretiseer word as sowel ‟n vorm van weerstand teen mag as van toegee daaraan, word aan die autobiografiese tipe ‟n soortgelyke onstabiele, verdeelde rol toegeskryf – in hierdie geval, tussen feitelikheid en fiksie, ‟n plek waar die “ek” wat vertel terselfdertyd die subjek en objek van die verhaal is. Deur middel van ‟n eklektiese versameling van tekste wat die gevangenis as verwysingspunt deel, problematiseer my verhandeling die spanning tussen self en wêreld, die populêre en die gekanoniseerde, die politieke en die kriminele, die feitelike en die fiktiewe. In beide kontekste, Suid-Afrika en Kenia, weerspieël die gevangenis as diskursiewe spasie nie alleenlik die gemeenskapsomgewing nie, maar veroorsaak dit ook veranderings en verskuiwings in die gemeenskap – sodoende word die gevangenis self ‟n ruimte van dinamiese verandering en ‟n plek wat sekere hegemoniese verhoudings versteur. Die manier waarop die ondervinding van gevangeneskap lei tot ‟n fundamentele versteurende dubbelsinningheid resoneer met die dubbelsinnigheid wat beide die autobiografiese as genre en die populêre as teoretiese konsep karakteriseer. My tesis voer aan dat, gedurende die ganse historiese tydperk wat gedek word deur die narratiewe wat ek hier betrag, daar ‟n sekere oormaat is wat die sosiale produksie van misdaad en die toepassing van gevangesetting begelei, beide as stoflike werklikhede en as diskursiewe konsepte, wat hulle toelaat om ‟n kwellende effek uit te oefen beide of individuele mense se sin van „self‟ en die samestelling van nasionale identiteite en nasionaliteite. Ek voer aan dat die onderskeid tussen die koloniale en die postkoloniale gevangenis onduidelik is, en dat ‟n vergelykende studie van Keniaanse en Suid-Afrikaanse gevangenes-narratiewe ons dus help om te verstaan hoe moderne tronke en idees oor misdaad in Afrika deureengevleg is met die breë Europese koloniale projek, en groter kwessies van staatsmag en beheer oor die bevolking weerspieël. In Suid Afrika begin my studie met Ruth First se 117 Days (1963), en maak dan ‟n seleksie van ander gevangenes-narratiewe van die apartheid-era tot en met die post-apartheid oomblik wat deur Mandela se Long Walk to Freedom ingelui word. Ek vestig dan my aandag op ander vorme van Suid-Afrikaanse misdaad- en gevangenes-narratiewe wat sedert die publikasie van Pumla Gobodo-Madikizela se A Human Being Died that Night (2003) en Jonny Steinberg se The Number (2004) verskyn het. In Kenia begin ek met Ngugi wa Thiongo se Detained (1981), en kyk dan ten slotte na populêre narratiewe van misdaad en gevangeneskap wat hulle aanvang vind met die publikasie van John Kiriamiti se My Life in Crime (1984) tot en met die eerste dekade van die 21ste eeu, nogmaals gemerk deur die publikasie van Kiriamiti se My Life in Prison (2004).

This chapter analyzes a single set of incidents surrounding the killing of Indian laborers by the police during the commemoration of Hosay in 1884. Hosay was the only official "Indian" holiday in Trinidad, and police and administrators had to allow processions of a religious nature in order to maintain religious toleration in the colony, but such processions had to meet colonial norms for religion. When Indians violated newly enforced regulations for the public processions of Hosay in 1884 and the police opened fire on the crowds, there was a scramble after the fact to justify the killings by categorizing the 1884 Hosay as not-religion. This chapter examines the subtle violence of the imposition of a particular definition of religion on colonized peoples, and looks at a specific example of the overt violence the colonial government resorted to when people acted out dissenting models, defying colonial authority and performing religion differently.

Since colonial times, farmers and other rural men and women have organized to protect their livelihoods and communities from the powerful interests of centralized governments, big banks, and large corporations. In protests movements spanning from Shays Rebellion in Massachusetts to the Farmers Holiday Association in Iowa, rural people agitated for control over local politics and for reforms to the political and economic system that would protect their interests. The Populist Party of the late nineteenth century is among the most important of these groups, as farmers in the north and south came together to create a new kind of political community.

Starting in 1912, the Italian state commenced a series of initiatives aimed at the restoration of medieval and Ottoman heritage in the island of Rhodes. Preservation programs eventually inspired a master plan for new architecture and infrastructure which could make the island well-known among and appeal to international tourists. Italian urbanism brought Rhodes into economies of colonial representation and into line with the ‘chronopolitics’ of the Fascist state. The chapter describes urban planning, tourism sites, and the re-grafting of the Ottoman past in the creation of a new cultural landscape, and discusses the framing of the island in photography, guidebooks and travel memoirs. The grooming of Rhodes implied exoticization, the making of the island into an object of colonial fascination, but also modernization and modernity for touristic consumption. Although the cultural landscape evolved alongside shifts in politics of the Fascist regime, the careful curation of Rhodes for an experience of ‘Mediterranean’ culture and holiday is one of the strongest legacies of Italy’s colonial rule in the region.

This chapter addresses French presence in Senegal, during the first colonisation, the so-called mercantile, and its future implications, notably at the beginning of the implementation of the French colonial system under Louis Faidherbe. For about two centuries before the appointment of the latter as governor in 1854, this country somewhat served as a lab of frenchness, a concept that goes beyond francophony to imply ‘a way of being and to think oneself as French’. However, with the previous integration of the country to the trans-Saharan world, it turned out to be some kind of synthesis of cultural features borrowed from both the Western and the Eastern civilizations and melted with the African cultural background. So it is not surprising that a country credited for being 95 percent Muslim celebrates all the Catholic holidays more so than France today.

This chapter explores key moments in the 1970s when migrant practice illustrates the transition from a migration of austerity to one of affluence, when couples and singles contemplated working holidays, seeking adventure and lifestyle change alongside material success, part of a revolution of rising expectations. But new migrants faced new challenges, some racial, stemming from rising levels of non-white immigration in Britain and receiving countries. New visa restrictions ended British privileged access to old Commonwealth countries, while there was a greater presence of British migrants of colour, who initially left former colonies, like India, then re-emigrated, potentially experiencing heightened discrimination. They were mostly deeply traditional in adhering to conventional family values, while unsettling conventional British migrant profiles. But, reflecting rising divorce rates in western countries, migrant testimony indicates the association of migration with marital and family stress and breakdown, alongside deep commitment to traditional family values. These values were tested further through the rise of serial expatriate work, in countries like Saudi Arabia, a potential spur to subsequent more stable family migration. The stories point to the 1970s as a period of transition in British migration history, in which patterns of change and continuity coexisted.

This chapter draws on psychoanalytically inflected theories of ideology to offer a new explanation of the apparent inconsistencies of Arnim's antisemitism. Slavoj Žižek's concept of the “social fantasy” and Homi Bhabha's notion of “colonial mimicry” both stipulate that ideologies can incorporate a great deal of inconsistency and ambivalence without losing their effectiveness. These post-Freudian theories shed new light on Arnim precisely because ambiguity and ambivalence proliferate in his writings around the motif of interreligious love. It is shown that romantic attachments are the means by which Arnim figures the possibilities and the limits of Christian-Jewish rapprochement. It is also argued that interfaith love stories fulfill a distinct function in Arnim's political thought, which combines German nationalism with a critique of rising industrial capitalism. Arnim wrote several texts that either stage the emergence of a German community that excludes Jews or depict the corrosion of such a community through French occupation and rising industrial capitalism. These texts include the openly antisemitic speech “On the Distinguishing Signs of Jewishness,” the unpublished prose fragment “Reconciliation in the Summer Holiday,” and the complex novella Gentry by Entailment (Die Majorats-Herren). In each of these texts, the dramatization of failing Christian-Jewish love affairs serves to gloss over the tensions that trouble Arnim's visions of social harmony and political unity.

Shortly after touring the Rhinelands in the early 1840s, Liszt began setting two poems by Heine that feature the Rhine: ‘Im Rhein’ (S. 272) and ‘Die Lorelei’ (S. 273). They were published together in 1843 in a collection of mostly German songs and one Italian song, which Liszt titled Buch der Lieder after Heine’s own collection of poems published in 1827 and from which ‘Im Rhein’ and ‘Die Lorelei’ are drawn. Based on a public letter written while Liszt was on holiday in Nonnenwerth and published in Paris during his lifetime, this essay argues that two life experiences that happened within days of each other in the summer of 1841 indelibly link these two songs in Liszt’s biography and offer insights in how to read his musical settings. Firstly, Liszt travelled passed the Lorelei rock by steamship, which was so noisy and created so much smoke that he complained he could not properly take in either the landscape or the soundscape of the famed location along the river, which, according to a newly minted legend, inhabited by a siren-figure called Lorelei. Secondly, he was invited by the citizens of Cologne to provide a benefit concert to help raise funds to finish the construction of the Cologne cathedral, which had lain incomplete since the fifteenth century. Although he had already composed ‘Im Rhein’, shortly after his success in Cologne, he composed ‘Die Lorelei’. In 1856, Liszt published substantially revised versions of both songs. By then, he had settled in Weimar and was no longer the cosmopolitan visitor with a multitude of national allegiances, which opens the different versions to an analysis through Liszt’s own lived experience – that is, through the lens of tourism versus transnationalism. The essay compares the two versions as contrasting reactions to the loco-descriptive elements in Heine’s poems. Through a close analysis of Liszt’s choices of form, harmony, melodic contour, and accompanimental figuration, I argue that, in the case of ‘Im Rhein’, Liszt’s revision reveal a greater intimacy with the monuments described in Heine’s poem and, in the case of ‘Die Lorelei’, the setting becomes more idyllic over time, suggesting an erasure of Liszt’s own traumatic journey and the technological developments in shipping that had drowned out and obscured the sonic and visual aura of the famous and perilous bend in the river. In both cases, the transnational perspective brings to the fore ways in which the sense of flow, movement of light, navigation, boundaries, and the crossing of thresholds are either facilitated or hampered in Heine’s poems and Liszt’s music.