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Pourquoi le passé colonial français lointain (esclavagisme aux Antilles entre XVe et XIXe siècles) ou plus récent (Algérie française de 1830 à 1962 ; colonisation française en Afrique de 1895 à 1958) hante les œuvres d’écrivains francophones en postcolonialisme ? Comment l’irrésolution de tensions historiques façonne les récits de l’Antillaise Maryse Condé (Célanire cou-coupé, La Belle Créole) et de l’Algérienne Assia Djebar (Les nuits de Strasbourg, La disparition de la langue française) ? Par l’étude de personnages aux frontières mémorielle, territoriale et identitaire, ces auteurs déroulent les maux de l’histoire à travers le prisme de la mémoire. Les décès, assassinats et tortures, et la pérennité de cette violence à travers les générations soulignent l’irrésolution d’une mémoire coloniale et impérialiste. Avec la question de l’altérité et du regard porté sur la figure de l’autre, cette étude analyse des frictions identitaires : solidarité ethnique et sociale ; cercle vicieux qui lie bourreaux et victimes ; stigmatisation du couple mixte ; transgression des codes sociaux soulignant leur inanité ; communauté LGBTI et propension individuelle à intérioriser des préjugés malgré leur préjudice ; peurs issues de l’indéterminisme de personnages métis. Avec des personnages passeurs de frontières, la marge et le centre, la frontière et l’entre-deux deviennent des espaces d’exploration d’un multiculturalisme illimité. C’est donc une décolonisation des imaginaires dont il est question. / Why, postcolonialism, do distant French colonial events (slavery in the West Indies in the 15th to 19th centuries) and more recent French colonial histories (French Algeria from 1830 to 1962; the French colonization of Africa from 1895 to 1958) continue to haunt the novels of Francophone authors? How are the novels of West Indies writer Maryse Condé (Célanire cou-coupé, La Belle Créole) and Algerian writer Assia Djebar (Les nuits de Strasbourg, La disparition de la langue française) shaped by unresolved historical tensions? By creating characters that struggle with issues of cultural memory, identity and territory, these writers revisit historical sorrows through the prism of memory. Death, assassination, torture, and enduring violence through generations underline the irresolution of colonial and imperial memory. By taking a critical look at marginalization and at those who have been marginalized, this study analyses frictions related to identity: ethnic and social solidarity; vicious circles that link victims and perpetrators; stigmatization of mixed couples; transgression of social codes, which underline their inanity; the LGBTI community and the propensity of its members to internalize prejudices despite their obvious bias; fears of racial indeterminacy. With these migrant characters, the edge and the center, the border and the cross borders, become places of exploration for multiculturalism. It is, therefore, a decolonization of imagination that is at play.

The global incidence of dengue has increase 30-fold over the past 50 years in the western or Asian Pacific, this region is also a contemporary epicenter for resource extraction and ecological destabilization. Dengue is addition to yellow fever, chikungunya and most recently zika virus, are transmitted by the mosquito vector Aedes aegypti- a domesticated mosquito adept at breeding in artificial household containers and within homes. The history of the domestication and global distribution of Aedes aegypti is intrinsically linked to European expansion into and among tropical worlds. Contemporary population genetics research suggest the westward expansion of the mosquito vector beginning with trans-Atlantic Slave Trade moving to the Americas and then making a jump across the Pacific, which I argue occurred first within the Philippines and then spread eastward through the greater Indian Ocean. I argue that Spanish and American colonization facilitated the biological invasion of Ae. aegypti and dengue in the Philippines and created the conditions for contemporary epidemics. The discourse within the dominant voices of public health, CDC and WHO, omit this history as well as down play the significance of land use and deforestation while focusing predominantly upon dengue’s prevention and control. This omission is an act of erasure and a means of furthering western imperialism through paternalistic interventions. Mosquito-borne disease epidemics are unintended consequences of past human action and if public health discourse continues to frame epidemics as random and unfortunate events, we risk missing key patterns and continuing to perpetuate the circumstances of disease and adaptation.

[pt] Essa tese contém três artigos sobre o impacto da história sobre desenvolvimento econômico de longo prazo, através dos canais de instituições e cultura. O primeiro artigo estuda instituições de administração da terra na Índia colonial e identifica mecanismos através de que variações naquela instituição têm consequências de longo prazo sobre investimento e produtividade agrícola. O segundo artigo estuda a relação entre várias dimensões de diversidade cultural e crescimento em distritos Indianos, usando uma estratégia de variáveis instrumentais. Esses resultados acham os mais fortes impactos para diversidade religiosa. O impacto significativo da diversidade religiosa em melhorar produtividade e reduzir pobreza pode ser resultado da ênfase maior sobre instituições seculares em face da concorrência religiosa. O ultimo artigo examina a formação dos valores culturais como canal através de que desenvolvimento econômico pode ser impactado por condições iniciais. Achamos que traços geográficos inerentes tornam algumas regiões mais propensas a serem agrícolas. Essas regiões, dominados por homens, têm menos templos dedicados às divindades femininas e também têm piores índices da alfabetização feminina. / [en] This thesis consists of three papers examining the impact of history on long-run development processes through the channels of institution and culture. The first paper studies land revenue institutions in colonial India and identifies a multi-channel mechanism through which variations in that institution have long-run consequences for agricultural investment and productivity. The second paper examines the relationship between various dimensions of cultural diversity and growth in Indian districts using an instrumental variables strategy. These results find the strongest impacts for religious diversity. The significant impact of religious diversity in increasing productivity and reducing poverty may be due to increased emphasis on secular institutions in the face of religious competition. The last paper studies the formation of cultural values as a channel through which development outcomes may be impacted by initial conditions. We find that inherent geographical traits render certain regions more likely to be agricultural, male-dominated societies with a lower propensity to worship female deities, which in turn leads to worse female literacy outcomes.

Directed by: Professor Meredith Rolfe What are the factors that contribute to peace after civil conflict? What are the factors that contribute to conflict recurrence after civil conflict? In this comparative analysis, Burkina Faso’s military coup in 1988 and Togo’s military coup from 1987-1990 provide two most similar cases that allow for a better understanding of what leads to peace or conflict recurrence. Colonial histories, economics, and natural resource mining are three major factors present in this comparative case analysis that explain why Burkina Faso’s conflict has ended with peace while Togo’s conflict has recurred. Through a colonial history analysis, the importance of colonial extractive institutions becomes clear in both the economic development and the patterns of conflict of each country. The institutions from the colonial administration in each state have shaped the institutions after independence. This has resulted in poor levels of development and ineffective institutions and systems of governance. Moreover, colonial asymmetric intervention and the resulting treatment of ethnic groups connects to post-independence ethnic inequalities and tensions that have fueled conflict recurrence in Togo. The clear ethnic oppression of the Kwa peoples in Togo has fueled the continuation of conflict. In comparison, the lack of clear ethnic oppression in Burkina Faso contributes to how peace developed after conflict. The economic analysis here presents the issues of how poor economic performance and lower levels of development can fuel conflict and vice versa. Both countries are underdeveloped and suffer from poor institutions. In addition to this, there are also issues regarding protectionism. Burkina Faso has very strong economic protections which have prevented serious issues of economic volatility, but these protective measures have also contributed to limited growth. Togo on the other hand has very few economic protections which have resulted in a highly volatile and vulnerable economy. Additionally, economic decision making and diagnostics in both governments are considered. In Togo, a poor economic diagnosis had resulted in a serious economic crisis before the start of the conflict. Burkina Faso on the other hand did not suffer from poor economic issue diagnostics and therefore did not suffer the same consequences. Finally, through an analysis of natural resource mining policies in both Burkina Faso and Togo, it become clear that there are very different opportunities for human development which is key in conflict prevention in this analysis. In Burkina Faso mining policies allow for better levels of human development while in Togo mining policies prevent opportunities for improved human development. Here, it becomes clear that economic growth is not as important as policies promoting human development in efforts to promote peace and prevent conflict recurrence. The combination of colonial histories, issues of economics and economic development, and mining policies are studied in this research to clarify why Togo experienced conflict recurrence while Burkina Faso had lasting peace. Clearly, economic growth as evidenced by the Togolese experience does not prevent conflict recurrence. Instead, better opportunities for human development and a more stable economy provided the basis for peace in Burkina Faso. Mining policy in Burkina Faso is the source of the opportunities for human development. Moreover, colonial histories account for institutional quality, ethnic divisions, and levels of development in both Togo and Burkina Faso. By addressing colonial histories and generating a better understanding of their impact on present-day societies, peace and conflict can be better addressed. Moreover, it becomes clear that opportunities for human development present themselves as a way to obtain peace after civil conflicts.

L’objectif de ce mémoire est de rendre compte d’une figure particulièrement dynamique dans l’écriture de Leïla Sebbar, celle de l’adolescent fugueur. Mohamed dans Le Chinois vert d’Afrique (1982) et Shérazade dans Shérazade, 17 ans, brune, frisée, les yeux verts (1984), personnifient une réalité autre que celle accolée aux jeunes descendants de l’immigration maghrébine (surtout algérienne), partagés entre les codes culturels du pays d’origine et ceux du pays de naissance. L’hybridité des personnages et leur mobilité aléatoire permettent de réévaluer les discours sociaux dominants émis en France, pays tiraillé entre les aspirations d’unité nationale et l’histoire coloniale. Le premier chapitre fera état du contact des fugueurs avec la représentation picturale et sa place dans la constitution de leur identité. À la lumière de ces observations, la seconde partie du travail se penchera sur la prise de conscience du regard de l’Autre et le questionnement de l’image préconçue de l’adolescent de banlieue inculte en mal d’insertion sociale. La déconstruction de ce cliché permettra dans le troisième chapitre d’aborder la réappropriation de l’objet culturel par les fugueurs, procédant à une véritable démocratisation de la culture élitiste. Le quatrième chapitre sera enfin consacré au mouvement des fugueurs dans l’espace et dans le temps. Nous y verrons comment les fugueurs, intermédiaires entre la ville et sa banlieue mais aussi entre le paradis perdu du pays d’origine et le désarroi des parents immigrés, provoquent la relecture de l’histoire des générations passées tout en gardant un œil critique sur l’avenir. / The purpose of this master’s thesis is to study the dynamic figure of the runaway in the writing of Leïla Sebbar. Mohamed in “Le Chinois Vert d’Afrique” (1982) and Shérazade in “Shérazade, 17 ans, brune, frisée, les yeux verts” (1984), personifie a reality that the young descendants of the North African immigration must encounter, torn between the cultural codes of the country of origin and the country of birth. The blend of the characters’ culture and their constant mobility reassess the dominant social discourse during a time when France was torn between the aspirations of a national unity and colonial history. The first chapter examines the cultural blend of the runaways with the pictorial representation and its place in the formation of the young protagonists’ identity. In light of these observations, the second part of the thesis will focus on the characters’ awareness of the Other’s perception. The stereotypical suburban teenager lacking culture resulting in the character feeling out of place is being questioned. The breakdown of the “cliché” in the third chapter will address the importance of culture by characters, allowing for a democratization of an upper class culture. The fourth chapter is devoted to the movement of the runaways in space and time. Between the city and its suburbs, the lost paradise that Algeria represents, and the distress of the parents that have left their beloved country, the last part of this study will focus on the characters’ contribution to the rewriting of the history of past and future generations.

Actor training, like the theatre in Brazil, has historically been a middle and upper class pursuit that followed European models, namely Stanislavski's system. Yet within Brazil there is a wealth of diverse cultures that are inherently theatrical and well suited for application in actor training. In this study I explore one such culture, the Afro Brazilian religion Umbanda. First, I examine its formation to illuminate how the religion itself performed (or served as a site for cultural interaction) throughout history. Then, I explore the practice of the religion both apart from and in relation to the theatre and Stanislavski's system. Using the archetypes of Umbanda as a base, I formulate a system of actor training that both allows access to a larger demographic of Brazilians, and also encourages cultural dialogue as an explicit part of acting process. I frame this study with two metaphors: anthropophagy, the notion of cannibalizing or consuming one culture by another; and, more specifically, the digestive tract. The anthropophagy movement in Brazil framed the country's thought throughout much of the 20th century; the digestive tract is a closer examination of the consuming process that epitomizes this system of actor training.

The The’wá:lí Community Digital Mapping Project is a collaborative, scholarly project for which the final product is a digital, layered map of the reserve and traditional lands of the Stó:lō (Xwélmexw) community of The’wá:lí (Soowahlie First Nation). The map, containing over 110 sites and stretching from Bellingham Bay, Washington in the west to Chilliwack Lake, B.C. in the east, is hyperlinked with audio, visual and textual media that tell stories about places of importance to this community. The map is intended to give voice to many different senses of and claims to place, and their intersections, in the The’wá:lí environment, while also exploring the histories of how these places and their meanings have changed over time. It expresses many, often conflicting, ways of understanding the land and waterways in this environment, and presents an alternative to the popular, colonial narrative of the settlement of the Fraser Valley. Thus, the map, intended ultimately for The’wá:lí’s use, is also meant to engage a local, non-Indigenous audience, challenging them to rethink their perceptions about where they live and about the peoples with whom they share their histories and land. The essay that follows is a discussion of the relationship-building, research, writing and map-building processes that have produced the The’wá:lí Community Digital Map. / Graduate / 2017-08-21 / 0740 / 0509 / 0366 / sabinatrimble@gmail.com

Between 1916 and 1928 Dr Louis Fourie, Medical Officer for the Protectorate of South West Africa and amateur anthropologist, amassed a collection of some three and a half thousand artefacts, three hundred photographs and diverse documents originating from or concerned with numerous Khoisan groups living in the Protectorate. He gathered this material in the context of a complex process of colonisation of the area, in which he himself was an important player, both in his official capacity and in an unofficial role as anthropological adviser to the Administration. During this period South African legislation and administration continued the process of deprivation and dehumanisation of the Khoisan that had begun during the German occupation of the country. Simultaneously, anthropologists were constructing an identity for the Khoisan which foregrounded their primitiveness. The tensions engendered in those whose work involved a combination of civil service and anthropology were difficult to reconcile, leading to a form of melancholia. The thesis examines the ways in which Fourie’s collection was a response to, and a part of the consolidation of, these parallel paradigms. Fourie moved to King William’s Town in South Africa in 1930, taking the collection with him, removing the objects still further from their original habitats, and minimising the possibility that the archive would one day rest in an institution in the country of its origin. The different parts of the collection moved between the University of the Witwatersrand and a number of museums, at certain times becoming an academic teaching tool for social anthropology and at others being used to provide evidence for a popular view of the Khoisan as the last practitioners of a dying cultural pattern with direct links to the Stone Age. The collection, with its emphasis on artefacts made in the “traditional” way, formed a part of the archive upon which anthropologists and others drew to refine this version of Khoisan identity in subsequent years. At the same time the collection itself was reshaped and re-characterised to fit the dynamics of those archetypes and models. The dissertation establishes the recursive manner in which the collection and colonial constructs of Khoisan identity modified and informed each other as they changed shape and emphasis. It does this through an analysis of the shape and structure of the collection itself. In order to understand better the processes which underlay the making of the Fourie Collection there is a focus on the collector himself and an examination of the long tradition of collecting which legitimised and underpinned his avocation. Fourie used the opportunities offered by his position as Medical Officer and the many contacts he made in the process of his work to gather artefacts, photographs and information. The collection became a colonial artefact in itself. The thesis questions the role played by Fourie’s work in the production of knowledge concerning the Bushmen (as he termed this group). Concomitant with that it explores the recursive nature of the ways in which this collection formed a part of the evidentiary basis for Khoisan identities over a period of decades in the twentieth century as it, in turn, was shaped by prevailing understandings of those identities. A combination of methodologies is used to read the finer points of the processes of the production of knowledge. First the collection is historicised in the biographies of the collector himself and of the collection, following them through the twentieth century as they interact with the worlds of South West African administrative politics, anthropological developments in South Africa and Britain, and the Khoisan of the Protectorate. It then moves to do an ethnography of the collection by dividing it into three components. This allows the use of three different methodologies and bodies of literature that theorise documentary archives, photographs, and collections of objects. A classically ethnographic move is to examine the assemblage in its own terms, expressed in the methods of collecting and ordering the material, to see what it tells us about how Fourie and the subsequent curators of the collections perceived the Khoisan. In order to do so it is necessary to outline the history of the discourses of anthropologists in the first third of the twentieth century, as well as museum practice and discourse in the mid to late twentieth century, questioning them as knowledge and reading them as cultural constructs. Finally, the thesis brings an archival lens to bear on the collection, and explores the implications of processing the collection as a historical archive as opposed to an ethnographic record of material culture. In order to do this I establish at the outset that the entire collection formed an archive. All its components hold knowledge and need to be read in relation to each other, so that it is important not to isolate, for example, the artefacts from the documents and the photographs because any interpretation of the collection would then be incomplete. Archive theories help problematise the assumption that museum ethnographic collections serve as simple records of a vanished or vanishing lifestyle. These methodologies provide the materials and insights which enable readings of the collection both along and across the grain, processes which draw attention to the cultures of collecting and categorising which lie at the base of many ethnographic collections found in museums today. In addition to being an expression of his melancholy, Fourie’s avocation was very much a part of the process of creating an identity for himself and his fellow colonists. A close reading of the documents reveals that he was constantly confronted with the disastrous effects of colonisation on the Khoisan, but did not do anything about the fundamental cause. On the contrary, he took part in the Administration’s policy-making processes. The thesis tentatively suggests that his avocation became an act of redemption. If he could not save the people (medically or politically), he would create a collection that would save them metonymically. Ironically those who encountered the collection after it left his hands used it to screen out what few hints there were of colonisation. Finally the study leads to the conclusion that the processes of making and institutionalising this archive formed an important part of the creation of the body of ethnography upon which academic and popular perceptions of Khoisan identity have been based over a period of many decades.

This thesis examines the ways in which the British mandate conceptualised, encountered, and sought to manage mental illness in Palestine between 1920 and 1948. The subject of mental illness has hitherto received partial consideration by historians interested in the Yishuv, who treat this period as formative for the Israeli mental health service. This thesis shifts the focus from European Jewish psychiatrists to the British mandate's engagements with mental illness, thus contributing to the well-developed literature on colonial psychiatry. Where this thesis departs from many of these institutionally-focussed histories of colonial psychiatry is in its source base; lacking hospital case files or articles in psychiatric journals, this thesis draws on an eclectic range of material from census reports and folklore research to petitions and prison records. In bringing together these strands of the story of psychiatry and mental illness, this thesis seeks to move beyond the continued emphasis in the historiography of Palestine on politics, nationalism, and state-building, and to develop our understanding of state and society by examining how they interacted in relation to the question of mental illness. This thesis thus widens the cast of historical actors from psychiatric experts alone to take in policemen, census officials, and families. In addition, this thesis seeks to situate Palestine within wider mandatory, British imperial, and global contexts, not to elide specificities, but to resist a persistent historiographical tendency to treat Palestine as exceptional. The first part traces the development of British mandatory conceptualisations of mental illness through the census of 1931 and then through a focus on specific causes of mental illness thought to be at work in Palestine. The second part examines two contexts in which the mandate was brought into contact with the mentally ill: the law and petitions. The final part of the thesis explores two distinct therapeutic regimes introduced in this period: patient work and somatic treatments.