Cette thèse porte sur la transformation des communautés coloniales dans le Nouveau Monde, d’émanation de la société européenne à acteurs du continent américain. Le cœur de cette étude sera le processus d’« américanisation », entendu comme une métamorphose, sur le sol américain, des éléments issus d’autres parties du monde. Pour étudier ce phénomène historique, on a pris comme exemple le cas de la population de la colonie française de Saint-Domingue (aujourd’hui Haïti), et en particulier les « flibustiers dominguois ».Le terme « flibuste », dans la correspondance des administrateurs français, fait référence à un élément des communautés coloniales considéré comme crucial pour la consolidation des colonies américaines. Le processus d’« américanisation » de la flibuste, en relation avec les espaces américains et les établissements coloniaux européens est finalement l’objet principal de cette thèse .En utilisant une approche de la historico-culturel, on a contextualisé le phénomène des « flibustiers » parmi les premières communautés européennes qui se sont installés en Amérique . L’évolution de la relation entre les « flibustiers » de Saint- Domingue et les « espaces » - économique, militaire, diplomatique, social, humain – de la Mer des Caraïbes et sur le continent américain est un indicateur de la transformation des « flibustiers » en un phénomène « américanisé ».Grâce à la lecture des documents d’archives, des mémoires et des publications contemporaines des années entre 1684 et 1727, on a reconstruit la dynamique de la relation entre ce groupe et le contexte américain, afin de prouver que sa métamorphose, bien que inachevée, fut l’un des premiers exemples d’américanisation. / This thesis focuses on the evolution from emanation of European society to actors of the American continent of colonial communities in the New World. The main focus of this study will be the process of “americanization”, understood as a metamorphosis, on American soil, of the elements come from other parts of the world. To study this historical phenomenon, it is taken as an example the case of the population of the French colony of Saint-Domingue (today Haiti), and in particular the “freebooters”.The term “freebooter”, in the correspondence of the French administrators, refers to an element of the colonial communities considered crucial for American settlements. The process of “americanization” of the freebooters, in relation with American spaces and European colonies, is the focus of this thesis.Using a culture-historical approach, we have contextualized the phenomenon of “freebooters” among the first European communities who settled in America. The evolution of the relationship between the “freebooters” of Saint-Domingue and the “spaces” – economic, military, diplomatic, social, human – of the Caribbean Sea and the American hemisphere is an indicator of the transformation of the “freebooters” in a “americanized” phenomenon.Through the reading of archival records, memoirs and coeval publications of the years between 1684 and 1727, we have reconstructed the dynamics of the relationship between this group and the American context, in order to prove that its metamorphosis, although unfinished, was one of the first examples of early modern americanization. / Questa tesi si concentra sulla trasformazione delle comunità coloniali del Nuovo Mondo da emanazione della società europea a soggetto proprio del continente americano. Al centro dello studio sarà posto il processo di “americanizzazione”, inteso come la metamorfosi, sul suolo americano, degli elementi giunti dalle altre parti del mondo. Per studiare questo fenomeno storico, si è preso come esempio il caso della popolazione della colonia francese di Saint-Domingue (oggi Haiti), ed in particolare la “filibusta”. Il termine “filibusta”, nelle corrispondenze dei governatori francesi, fa riferimento ad un elemento delle comunità coloniali considerato fondamentale per gli insediamenti americani. Il processo di “americanizzazione” della filibusta, in relazione con gli spazi americani e con gli insediamenti coloniali europei, è la tematica principale di questa tesi. Utilizzando un approccio storico-culturale, si è contestualizzato il fenomeno della “filibusta” nelle prime comunità europee insediatesi in America. L’evoluzione dei rapporti tra i “filibustieri” della colonia francese di Saint-Domingue e gli “spazi” – economico, militare, diplomatico, sociale, umano – del Mar dei Caraibi e dell’emisfero americano è un indicatore della trasformazione della “filibusta” in un fenomeno “americanizzato”.Attraverso la lettura della documentazione d’archivio, della memorialistica e della pubblicistica degli anni compresi tra il 1684 e il 1727, si sono ricostruite le dinamiche delle relazioni esistenti tra questo gruppo e l’ambito americano, al fine di dimostrare che la sua metamorfosi, sebbene incompiuta, fu uno dei primi esempi di americanizzazione.

Colonization within Indigenous territories has impacted Indigenous governance structures and women in leadership in different ways. In order to best understand the violence, displacement and oppression that Coast Salish women face today we need to focus on the ways that the state has attacked the powerful role that si´em slheni´ (honoured and respected woman) held within her socio-political societies prior to contact. I use an historical institutional analysis to draw out the ways that history has impacted Coast Salish people. I also utilize Diane Million’s Felt Theory (2008) by weaving Coast Salish women’s stories, experiences, and understandings of colonization within their own ancestral territories. The research question at hand is: How have Coast Salish si´em slhunlhéni´ (honoured and respected women) been impacted due to colonization historically and how are these impacts still affecting our slhunlhéni´ and our communities today? In asking this question, I hope to urge the reader to engage a territorially-based approach in dealing with the violence and displacement that Indigenous women in Canada face today. I aim to do so by illustrating what an approach based in Coast Salish history and governance would look like. I argue that if we do not choose to take up a territorial based approach, we are only furthering the erasure and silencing of Indigenous womanhood denying its resurgence. I highlight how settler statecraft has played out in Coast Salish territory and explore the myriad of ways that racist ideologies and colonial violence have taken shape within Coast Salish territories. To do so, I examine the different ways that the state has attempted to control and pathologize coastal people and illustrate the shift that has occurred in moving from Coast Salish economies to capitalism. Ultimately, I demonstrate the multi-faceted approach taken by legislative discrimination that was fueled by ideological racism that the settler colonial project depends upon in order to maintain control over Indigenous lands, waters, and people. By examining these issues, I highlight how the settler project was able to weaken slhunlhéni´ role and therefore firmly establish itself within Coast Salish territories Finally, I turn to present day reality in Coast Salish territory and argue that while there are ways the state, settlers and Indigenous people living within Coast Salish territories are attempting to address the wrongs of colonization, Coast Salish women’s voices and roles are being left out of decolonial discourse and actions. In order to liberate Coast Salish women, we need to turn back to our ancestral ways and for those who are not a descendant to these territories one must work to understand what your responsibility is to the local people and women of these lands. In this way, centering a territorially based approach to governance in all acts of resurgence and decolonial action allows for Coast Salish women to maintain authority, therefore empowering these women. Centering local laws and governance will center Indigenous women, lifting them from the displaced positions they find themselves in today. / Graduate

Orientador: Nilson Ghirardello / Resumo: Durante o século XIX, principalmente a partir de 1850, o império brasileiro planejou a instalação de colônias militares que deveriam ser implantadas por todo o território. Enquanto na maioria dos países o problema é a falta de espaço geográfico, no Brasil, a imensidão de terras constituiu-se como permanente preocupação dos administradores. Assim, as colônias militares tinham por principal função promover a “povoação e cultura agrícola” de determinadas regiões, bem como a de “policiar e proteger” o interior do país. Ambos os modelos, colônias militares e civis, representavam, antes de tudo, um esforço de levar a “civilização” e marcar presença em locais não ocupados ou mal ocupados pelo homem branco. Na província de São Paulo duas colônias foram implantadas: Itapura e Avanhandava; sendo a primeira, motivo de alguns trabalhos acadêmicos, e a segunda jamais pesquisada. O trabalho proposto pretende estudar a Colônia Militar do Avanhandava, buscando definir os primórdios de sua formação, ocupação inicial e administração. Visa ainda, analisar o material textual e cartográfico coletado em Arquivos Públicos sobre a colônia, especialmente plantas e projetos nunca antes trazidos à luz. O objetivo é demonstrar que havia um ideal que estava além de demarcar, vigiar e proteger o território; mas principalmente, implantar estabelecimentos sob projeto racional, cujas bases parecem vir de colônias militares romanas somadas às questões urbanas do século XIX. O propósito era construir em meio à... (Resumo completo, clicar acesso eletrônico abaixo) / Abstract: During the nineteenth century, especially from 1850 on, the Brazilian empire planned the installation of military colonies that should be implanted throughout the territory. While in most countries the problem is the lack of geographic space, in Brazil the immensity of territory has been a permanent concern of the administrators. Thus, the military colonies had as main goal to promote the population and also the agricultural culture of certain regions, as well to keep under control and protect the countryside. Both models, military and civilian colonies, were, above all, an effort to bring “civilization” into the interior of the country and to be present in unoccupied or poorly occupied places by the white man. In the Province of São Paulo two colonies were built: Itapura and Avanhandava; being Itapura, subject for some academic research, and Avanhandava has never been studied. This dissertation intends to study the Military Colony of Avanhandava, searching to define the beginnings of formation, initial occupation and administration. It also aims to analyze the textual and cartographic material collected in Public Archives about the colony, especially plants and projects never before brought to light. The objective is to demonstrate there was an ideal that was beyond demarcating, overseeing and protecting the territory; but mainly, the goal of determining settlements under a rational design, whose bases seems to come from roman military colonies added to urban issues of the 1... (Complete abstract click electronic access below) / Mestre

H. Rider Haggard's imperial gothic novel, She, A History of Adventure (1887), is a narrative of ruins that speak of a vanished past and presage ends: of empire, of history, of culture. Haggard's novel follows two British adventurers as they travel to Africa in search of a mysterious woman that a potsherd--a ruin in miniature--tasks them with killing. There, they encounter ruin after ruin: pots, roads, caves, canals, sculptures, and more. These ruins serve as sentinels, as walkways, and as homes; they signal, warn, resist, witness, remind, and--not least--exist in a landscape that is anything but empty. Though seemingly inert, the ruins are actants possessing agency and able to influence the people and objects around them. But in Haggard's novel of colonization and conquest, these ruins do not act alone. Instead, they form an assemblage, a group of vibrant materials that collaborate and collude to resist twin onslaughts from ancient Egypt and Victorian Britain. Two accounts thus emerge from the encounter of human and ruin. In one, the ruins establish a symbiotic relationship with their would-be possessor. In the other, the ruins reject the men who seek to make the artifacts part of the narrative of imperialism. In this way, the ruins in She become counteragents of empire, as heroic as Haggard's human characters and worthy of recognition for the pivotal role they play in the novel.

This article introduces the SoDIS process to identify ethical and social risks from software development in the context of designing software for the New Zealand Maori culture. In reviewing the SoDIS analysis for this project, the tensions between two cultures are explored with emphasis on the (in)compatibility between a Maori worldview and the values embedded in the SoDIS process. The article concludes with some reflections upon the key principles informing the professional development of software and ways in which cultural values are embedded in supposedly neutral technologies, and reviews the lessons learned about avoiding colonization while working on a bicultural project.

During the nineteenth-century “Golden Age” of children’s literature, many British writers conceptualized childhood through the lens of restorative nostalgia, writing books that attempted to re-create an idealized version of childhood that never actually existed. This has led critics of children’s literature from this era to characterize many Victorian authors’ depictions of childhood as a fictionalized adult product that serves to colonize child readers, interpellating them into adult narratives and ideologies. Edith Nesbit was well aware of this tendency, and in The Story of the Treasure Seekers (1899), she attempts to subvert it with her child narrator, Oswald Bastable. With Oswald, Nesbit works to create a version of childhood that crosses what she calls the “great gulf” separating adult writers and child readers by activating “contraband memory.” Contraband memory is, for Nesbit, memory lacking the cloying nostalgia that makes other authors’ versions of childhood falsely idealized. Oswald begins the novel seeking to mimic the idealized memories he finds in children’s books, stealing them and reshaping them to fit his everyday life. But he soon discovers that many of these stolen memories do not play out in real life as they do in books, and Oswald ends the novel with an archive of unidealized memories that offer readers a model of resistance to the literary colonization common in children’s literature. By archiving his childhood memories before they have time to be distorted by adult nostalgia, Oswald creates the kind of contraband memory that Nesbit feels will lead to something new: the representation of more realistic versions of childhood.

This study explores Coast Salish s’ulxwe:n (Elders)-in-residence and Coast Salish xwulmuxw (First Nation) Professors’ application of xwulmuxw (First Nation) pedagogy specifically from southeast Vancouver Island, Coast Salish speaking people in higher education using nutsamaat uy’skwuluwun meaning to work together as one, with a good heart and good mind to obtain a goal. This study used interviews to gather narratives of eight Elders and three professors who use Coast Salish pedagogy in higher education. Participants are members of the Snuneymuxw, Quw'utsun, Penelakut, Lyackson, Tsawout, Tsartlip, and Songhees First Nations of southeast Vancouver Island First Nations and one participant from Katzie First Nation on the lower mainland of British Columbia. The implication of this research is significant because Coast Salish pedagogy has very little research by an authentic Coast Salish researcher and is not fully documented. My analysis of the interviews offers insight on ways the participants apply Coast Salish pedagogy in higher education. I found many themes that the participants use while teaching Coast Salish pedagogy in higher education. The three main common themes were 1) respect, 2) uy’skwuluwun and 3) nutsamaat uy’skwuluwun. Respect was a term that was central to the many teachings and themes shared by the participants. Second, uy’skwuluwun was also a term woven through many of the Coast Salish teachings, meaning to have a strong heart and mind. Lastly, the term nutsamaat uy’skwuluwun was a common theme that kept arising among many of the participants, meaning to we work together as one, with a good heart to obtain a goal. It is a term, that weaves throughout all the common themes and pertains to the educator, students and non-Indigenous peoples that learn and work with Indigenous peoples in higher education. The analysis offers insight on what would the present Coast Salish Elders-in-residence and xwulmuxw professors like future Coast Salish Elders-in-residence and Coast Salish professors to continue to teach in higher education. Some of the main topics the participants would like future Elders and professors to instruct on are; protocol, spirituality, language, experiential learning, and for the university to hire more Elders-in-residence and Coast Salish professors. The analysis offers insight on why it is important to teach Coast Salish pedagogy in higher education. Participants shared that they thought it was important to teach Coast Salish pedagogy in higher education because Indigenous and non-Indigenous people need to understand Coast Salish ways of doing, understand the history and impacts of colonization, and the local languages of the area. By doing so, Coast Salish Elders and professors create space to further instruct Coast Salish pedagogy for all students, and work together as one with a good heart and good mind to obtain a goal, that is to create a better society for all mustimmuxw, in higher education regarding First Nations history, culture and language of the local area. / Graduate

«Les deux poumons d'un même corps» est une métaphore régulièrement usitée pour désigner les États du Mali et de Guinée et signifier le caractère arbitraire et absurde de leur séparation. Leur frontière commune est une ligne de 858 kilomètres, héritée de la limite administrative entre deux colonies de l'Afrique occidentale française. Jamais démarquée ni véritablement matérialisée, elle est issue du découpage territorial de l'Afrique occidentale française qui avait comme objectif simple de constituer des entités spatiales gérables et non de futurs États. L'objectif de cette thèse a été de considérer la frontière entre Guinée et Mali (ancien Soudan français) dans sa globalité, à partir de la conquête de cet espace, amorcée par les Français en 1878, jusqu'en 1956 et la mise en place de territoires autonomes au sein de l'AOF. Il était d'écrire son histoire, celle de sa construction puis de sa gestion par les Français mais surtout celle de son appropriation par les groupes sociaux qui habitent les espaces de la frontière. Analyser les pratiques trans-territoriales des populations, les formes d' instrumentalisation du cadre spatial imposé permet de saisir son historicité, d'effacer progressivement le caractère fantomatique de son tracé et d'envisager les processus de territorialisation par le bas qui ont contribué à faire émerger des identités nouvelles et à enraciner la frontière à la veille des bouleversements des indépendances. / "The two lungs of one and the same body" is a metaphor commonly used to refer to the states of Mali and Guinea, indicating the absurd and arbitrary nature of their separation. Their common border is a 858-kilometer long line, inherited from the administrative boundary between two colonies of French West Africa. Though never clearly demarcated nor actually materialized, it stems from the territorial division of French West Africa, the purpose of which was simply to create manageable geographical units, not future states. This thesis proposes to consider the border between Mali and Guinea (former French Sudan) in its entirety, from the territorial conquest initiated by the French in 1878, up to 1956 with the establishment of autonomous territories within the AOF (French West Africa). It proposes to write its history: its construction and then administration by the French but, above all, the story of its appropriation by the communities which live in the border territories. Analysing the populations' trans-territorial habits and the forms of exploitation of the imposed spatial framework enables us to grasp its historicity, to gradually erase the phantom nature of this line and imagine the processes of spatial appropriation from the bottom up and how this helped generate new identities and caused the border to take root on the eve of the upheavals of independence.

De historier vi berättar för varandra berättas med ett syfte. Men vem berättar dem och med vilket bakomliggande syfte? I denna kvalitativa studie som bedrivs som en komparativ flerfallstudie undersöks och jämförs användningen av det existentiella historiebruket i lokalhistoriska publikationer. Författarna till dessa publikationer har antingen en samisk kulturell bakgrund eller en kulturell bakgrund som kan ses svara mot nybyggarkulturen. De lokalhistoriska publikationerna handlar om orterna Arvidsjaur och Glommersträsk samt de personer som där levde. Uppsatsen visar på hur författarna drivs av en tydlig personlig tendens och att valet av berättelser har ett bakomliggande syfte. Uppsatsen visar även hur författarna konstruerar ett ”vi” och ”dom” som primärt definieras av antingen etnicitet eller moraliskt handlande och att de använder denna konstruktion för att styrka det historiska narrativ författarna vill förmedla. / The stories we tell each other aret old with a purpose. But who tells them and for what reason? In this qualitative study, witch is conducted as a comparative multiple-case study, the use of existential history use in local history publications is examined and compared. The autors of these publications have eather Sami cultural background or a cultural background that can be seen as corresponding to the settler culture. The local history publications are about the places Arvidsjaur and Glommersträsk as well as the peaople who lived there. The essay shows how the authors are driven by a clear personal tendency and that the choice of stories has an underlying purpose. The essay also shows how the authors construct a ”we” and ”them” that is primarily defined by eather ethnicity or moral action and that they use this constuction to strengthen the historical narrative the authors want to convey.

This thesis aims to generate a model to answer why there is a notable gap in legislative action with regards to expanding and modernizing LGBTQIA+ rights between Sweden and Denmark and the other Nordic countries, groups described by Jens Rydström as the Progressive Core and Conservative Periphery respectively. In order to do so, there is an analysis of the applicability of Rydström’s model to legislative history. This legal review is then applied to the shared colonial experiences of Norway, Iceland, Finland, and the Faroe Islands to generate the beginnings of an explanatory model. The model is then complexified by using the shared colonialist past as an exemplar of lost state capacity before and after independence. This model of lost state capacity is then applied not only to the above gap, but also to the even larger legislative gap between action in the above groups and in a new category consisting of Finland and the Faroe Islands. The last step is an in-depth application of this model to the Finnish case in comparison to the Progressive Core and the Conservative Periphery. This is accomplished in two ways: first through a content analysis of party platforms from five separate eras of Finnish, Swedish, and Norwegian politics, and, secondly, through a qualitative analysis of the legislative action data.