Cette version de la thèse a été tronquée de certains éléments protégés par le droit d’auteur. Une version plus complète est disponible en ligne pour les membres de la communauté de l’Université de Montréal et peut aussi être consultée dans une des bibliothèques UdeM / Cette thèse traite de la musique dans le contexte d’une diaspora émergente comme moyen privilégié de favoriser l’appartenance et la convivialité ; elle porte sur les associations culturelles montréalaises fondées par des immigrants en provenance des Grassfields. À travers l’histoire de cette région densément peuplée du Cameroun, les arts musicaux menés au sein des associations locales ont constitué un mécanisme important dans la construction de la cohésion sociale et dans l’expression d’une culture commune, façonnée par des relations interculturelles et par le déplacement continuel de sa population entre les nombreuses chefferies. La division coloniale des Grassfields entre zones linguistiques anglophones et francophones mène à la fusion des conceptions endogènes de l’« unité dans la diversité » caractérisée par le projet d’intégration nationale de l’État camerounais postcolonial ; ce dernier cherche toujours à gérer sa diversité ethnique considérable à travers des initiatives de « développement culturel ». Depuis l’indépendance du pays, la croissance d’une diaspora Grassfields à Montréal a favorisé l’organisation d’activités musicales dans le cadre d’associations et de leurs événements culturels. Ceci a permis de souder les liens entre mondes rurale et urbain, de poursuivre des idéaux de pluralisme et de solidarité, et de négocier les héritages divergents issus à la fois de conflits et de coopérations ayant marqué cette zone historiquement marginalisée. Comme les migrants venant des Grassfields des deux côtés de l’ancienne frontière coloniale constituent un pourcentage important d’immigrants récents à Montréal, leur héritage musical commun continue d’être exploité au sein des associations comme moyen d’aborder de nouvelles relations interculturelles au profit de leur adaptation aux idéologies pluraliste des sociétés québécoises et canadiennes. En reliant cette participation historique aux associations musicales à des exemples spécifiques tirés des communautés Grassfields anglophones et francophones de la diaspora camerounaise de Montréal, nous démontrons comment la participation aux associations continue d’encourager des rôles de leadership parmi ses membres mélomanes grâce à leurs capacités à faciliter des expériences de solidarité et de convivialité à travers les festivals et rituels de cycles de vie, solidifiant ainsi leur statut et la réappropriation des idéaux locaux et nationaux d’unité, tout ceci dans un contexte culturellement validé. / This thesis looks at the musical activity of Montréal’s Cameroonian Grassfields cultural associations as a favoured means of fostering belonging and pursuing conviviality in an emergent diaspora. In the history of this densely populated area of Cameroon the musical arts in the context of associations have been a central mechanism in the mediation of social cohesion and a defining characteristic of a common culture shaped by intercultural relationships and the constant movement and exchange of its population between its many constituent chiefdoms. The subsequent colonial division of the area into Anglophone and Francophone linguistic regions would ultimately lead to the merging of an indigenous conception of “unity in diversity” with the post-colonial Cameroonian State’s national project that continues to be defined by a preoccupation with the integration of its considerable ethnic diversity through “cultural development” initiatives. With the growth of a “domestic” Grassfields diaspora since Cameroon’s independence, the organization of musical activity in the context of associations and their cultural events has continued to provide Grassfielders the means to maintain rural-urban linkages, pursue ideals of pluralism and solidarity and navigate the divergent legacies of conflict and cooperation that have marked this historically marginalized area. As Grassfields migrants from both sides of the former colonial border have made up a significant percentage of recent Cameroonian immigrants to Montréal, they have continued to harness their shared history of participation in musical associations as a means of consolidating new intercultural relationships and adapting their activity to fit the ideologies of pluralism of Québecois and Canadian society. By linking the history of Grassfields musical association in Cameroon to specific examples from both the Anglophone and Francophone Grassfields communities of Montréal’s Cameroonian diaspora, we demonstrate how musical associations have continued to afford leadership roles to their most musical participants through their capacity to facilitate the solidarity and conviviality of life cycle rituals and festivals, recreating culturally validated modes of status acquisition by deploying their musical skill and experience in the pursuit and reappropriation of local and national ideals of unity.

Basierend auf der Grundlage der Theorie der Kosmopolitisierung als Forschungsrahmen von Ulrich Beck untersucht diese Doktorarbeit, wie das globale Risiko die Weltanschauung und die Alltagspraktiken verändert hat, um ein nachhaltiges Leben in Peking und Taipeh zu sichern. Zur Analyse der von Umweltschützern und ihren grünen Gruppen in diesen beiden großchinesischen Gemeinden propagierten Praktiken eines nachhaltigen Lebensstils, schlage ich den Begriff der ökologischen Konvivialität vor, der sich auf ein friedliches Leben und symbiotische Beziehungen zwischen Mensch und Natur als Mittel zur Bekämpfung des unbegrenzten Wachstums der industriellen Produktivität und des Massenkonsums bezieht. Die Studie knüpft an die jüngste Diskussion über die reale Existenz des Lebens-mit-Unterschied an, indem sie die Konvivialität im Rahmen nachhaltiger Lebensbeziehungen weiter verortet. Die Forschungsergebnisse betonen die ökologische Konvivialität des nachhaltigen Lebens als Alternative zu den dominierenden, aber konfliktreichen Diskursen, indem sie das nachhaltige Leben als ein Instrument der neoliberalen Gouvernementalität oder als Aktion der Lebensstilbewegung betrachten. Der zweite Teil der Dissertation zeigt nicht nur, wie sich die Teilnehmer der Umweltbewegung von der Antizipation globaler Katastrophen in ökologische Konvivialität verwandelt haben, sondern erläutert auch drei Formen konvivialer Prekarität, die in den friedlichen Beziehungen zwischen Mensch und Natur verankert sind. Insbesondere wird herausgearbeitet, wie unterschiedliche soziale Klassenpositionen einen nachhaltigen Lebenshabitus ermöglichen oder einschränken, welche regionalen kulturellen Elemente für und gegen ökologische Konvivialität hilfreich sind und wie genau unterschiedliche politische Felder die konviviale Small-P-Politik über die Taiwanstraße prägen. / This doctoral study draws upon Ulrich Beck’s theory of cosmopolitanization as a research framework to securitize sustainable living in Beijing and Taipei and examine how global risk has metamorphosed the worldview and daily practices. I propose the notion of ecological conviviality as a lens through which to analyze the sustainable lifestyle practices promoted by environmentalists and their green groups in these two Greater Chinese communities. Ecological conviviality refers to peaceful living and symbiotic relationships between humans and nature as a way to combat the unlimited growth of industrial productivity and mass consumption. This study echoes recent discussion on the real existence of living-with-difference by situating conviviality further within sustainable living relationships, which include social relationships between peoples, nature, and the future. The research findings cast light on the conviviality of sustainable living as an alternative to dominating but conflicting discourses by seeing sustainable living as a tool of neoliberal governmentality or the action of lifestyle movement. In addition to revealing how environmentalist participants have metamorphosed from the anticipation of global catastrophe into ecological conviviality, the latter part of this dissertation explicates three forms of convivial precariousness that are ingrained in peaceful relationships between humans and nature. Specifically, it unravels how social class position(-ing) either enables or limits eco-habitus, how regional cultural elements impact ecological conviviality, and how different political fields shape convivial small-p politics across the Taiwan Strait. This study suggests that the sustainable living movement could nurture ecological conviviality. However, ecological conviviality is subject to the three precarious factors that are essential to examining the prospects and limitations of sustainable living for Greater Chinese communities and beyond.

Continuous Curatorial Conversations is a practice-led exploration of conversation, both as a medium and as a tool for capturing supplementary histories of the curatorial. The primary question of this research project is how the medium of conversation can be explored to write supplementary histories of the curatorial which thus far have been omitted from extant publications on the subject. Three important sub questions guide this exploration. First, what is and has been the role of conversation within the curatorial? What are the possibilities and limitations within the medium of conversation? What roles do conviviality and hospitality play within the process of conversation? This thesis reflects upon a series of curated projects that explore the sp/pl/ace for curatorial conversation and also reviews a collection of one-to-one recorded conversations conducted by the author, including conversations with Alfredo Cramerotti, Hedwig Fijen, Mel Gooding, William Furlong and Sarah Lowndes. Sites of fieldwork include: the 54th Venice Biennale; Manifesta 8, The European Biennial of Contemporary Art; and Glasgow International Festival of Visual Art 2012. Through these projects and related recordings it unpicks the norms and possibilities of what and when one can record on the subject of the curatorial. The hypothesis of this study is that a great deal of curatorial activity is locked up in conversation, yet a disproportion makes it to the pages of the history of the field. Furthermore, in its clean transcribed form it misrepresents the fragility and nuance of the original exchange. The theoretical context of this research looks at Nicolas Bourriaud’s notion of Relational Aesthetics, the writing of Maria Lind and Paul O’Neill, with a focus on Audio Arts. A new methodology relating to curatorial conversation and its recording has therefore been identified as ‘critical conviviality’. The writing relating to Continuous Curatorial Conversations research takes the form of four books. The book ‘An Introduction’ comprises the PhD thesis and sits next to a bespoke online platform www.continuous-curatorial-conversations.org which hosts a selection of audio recordings collated during the research process. The books ‘Continuous’, ‘Curatorial’, and ‘Conversations’ unpack the lineage and context of Alexandra C.M. Ross’s practice and projects conducted during her research and are to be read in no strict order. The new knowledge resulting from this thesis and relating practice is the attention to the subtleties of conversation and its capture as it relates to the instigation, recording and presentation of semi-private matters in semi-public contexts.

This thesis explores conviviality, a set of processes surrounding everyday living with difference. Based on 18 months of fieldwork (2007-2010) equally split between Casamance, Senegal, and Catalonia, Spain, the comparison takes the transnational lives of Casamançais and their embeddedness in both local fields into account. Locally, Casamançais often spoke of cohabitation (French) and convivencia (Castilian). Exploring discourses as well as practices related to encounters with difference and everyday socialising, this thesis addresses three questions: (1) How do migrants who come from a context of religious and ethnic diversity manage to make their way within new social contexts of cultural diversity? (2) How do their pre-migration experiences of diversity affect the ways in which they deal with the changing configurations of diversity that they encounter in Europe? (3) How do ways of living together with difference change over time in both sending and receiving contexts due to migration and other concurrent societal transformations? In four ethnographic chapters, I firstly explore everyday neighbourhood encounters and the centrality of multilingual greeting and temporary gatherings in open spaces for conviviality. A second chapter focuses on cultural and religious festivities and argues that, apart from the political recognition of diversity, the local residents’ sensuous experiences of difference are a crucial dimension of conviviality. Addressing challenges to conviviality, the third chapter engages with the processes of social closure, isolation and homogenisation which reveal alternative ways of living with difference. The fourth ethnographic chapter puts migration-related inequalities centre-stage, showing how conviviality also involves subtle forms of inequality. Analytically, this thesis suggests that conviviality is not a static conception of sociality, but one that is in-process. I find that socio-cultural differences are permanently negotiated, that ways of dealing with difference are translated between the old and new contexts of diversity, and that discourses and practices of living with difference are continuously (re)produced in everyday interactions. Casamançais perspectives reveal ways of maintaining minimal sociality among local residents who remain different.

Made available in DSpace on 2016-04-29T14:18:00Z (GMT). No. of bitstreams: 1 Rilma Bento.pdf: 1373552 bytes, checksum: d09ebe0cdb782d206e2bbf9a472dbaad (MD5) Previous issue date: 2010-04-05 / Coordenação de Aperfeiçoamento de Pessoal de Nível Superior / This paper presents an study ex-post factum concerning the research-action-in-the-action of the development of a methodology applicable in the process of reintegrating in the familiar context the children and teenagers attended by institutions. The research was based upon the principle that the life history of institutionalized children could be helpful in their process of familiar reintegration. The investigation was based in cases of children and teenagers of different ages, object of psychologic monitoring during the years 2006 and 2007, sent by the judiciary of childhood and youth of São Caetano do Sul, in the metropolitan region of São Paulo. Based upon a qualitative approach, the study was performed in two cases, emphasizing the methodology utilized in the monitoring above mentioned. Depositions were collected from the personal that participated in the process and the professionals that attended in the elaboration of the methodology. The theoretical base of the study utilized concepts of affective privation, formation and breaking of affective relations, institutional foster care, and social nets as fundamental aspects, not only for understanding the cases studied, but all the process developed for reintegrate the children in the familiar context. The results obtained showed the importance of establishing a proposal for the intervention aiming the reconstruction of the history of life of the children and teenagers as helpful mediators in the process of reintegration in the family, assuring them respect in their singularity / Esta dissertação apresenta um estudo ex-post factum que tem por escopo a pesquisa-ação-na-ação − da construção de uma metodologia aplicada no processo de reintegração no contexto familiar de crianças e adolescentes em acolhimento institucional. Partiu-se do princípio de que, o apropriar-se da história de vida, no caso de crianças institucionalizadas, poderia ser um mediador no seu processo de reintegração familiar. O ato investigativo foi pautado em casos de crianças e adolescentes de faixas etárias distintas, atendidos em acompanhamento psicológico nos anos de 2006 a 2007, encaminhados pela Vara da Infância e da Juventude do município de São Caetano do Sul, na região do ABCD paulista. Com base em uma abordagem qualitativa, foi realizado o estudo de dois casos com ênfase na metodologia utilizada nos atendimentos. Foram coletados depoimentos dos sujeitos que participaram do processo e também de profissionais que acompanharam a elaboração da metodologia. O embasamento teórico do estudo abordou conceitos de privação afetiva, formação e rompimento de laços afetivos, acolhimento institucional e redes sociais como aspectos fundamentais para se compreender não apenas os casos estudados, mas todo o processo desenvolvido para reintegrar crianças no contexto familiar. Os resultados obtidos mostraram a importância de se estabelecer uma proposta de intervenção que vise a reconstruir a história de vida de crianças e adolescentes como mediadora no processo de reintegração familiar, de forma a garantir-lhes respeito em sua singularidade

5 Abstract: Dissertation work is concerned with a political activism phenomenon, retardation and programme collaboration of army elite in Bohemia and Moravia Protectorate study. The aim of the work is to explore and chart the public and political life in Bohemia and Moravia Protectorate with a special attention to high Czech commissioned officer activity not only to summarize the acquired information but also to put them into the context with a development of Protectorate autonomous and occupation politics. The Thesis is not only focuses on the activity on the main organisations and their leading personalities but devotes its attention to opinions and points of view of centers of protectorate autonomous and occupation administration towards them, which had an influence on the organisation activity and their leaders. It situates them into the protectorate politics on the background of the events. The Thesis theme concentrates basically on the activity of the main Protektorate organisations and of the former soldiers such as Czech Union of Warriors and Central Union Former Soldiers in Bohemia and Moravia and their leaders - the general Otto Bláha, Robert Rychtrmoc and Bohuslav Kálala. In addition to that it also focuses on the activity of political and statutory organisations called National Conviviality,...

No description available.

« Narapoïa » : c’est le nom d’une maladie qui consisterait pour une personne à croire que tout le monde lui veut du bien. Ce « canular édifiant » élaboré par Boris Cyrulnik dans les années 70 pourrait servir à désigner la disposition d’esprit du fêtard. Par le climat de bienveillance qu’elle promet, la fête rend possible une mise à distance de la suspicion et de la réversibilité qui sous-tendraient toutes les relations entre individus, notamment dans les grandes agglomérations telles que Paris. La canicule de 2003 provoqua un grand nombre de décès,majoritairement des personnes âgées. Elle mit les autorités et la population française face au problème de l’isolement dans les grandes villes. L’individualisme qui avait été jusque-là perçu comme un « travers » du progrès et de la modernité apparut dès lors comme un mal à éradiquer. Née en 1999 sous l’impulsion d’ Atanase Périfan, jeune élu UMP d’origine macédonienne, La Fête des Voisins se propose de réunir les habitants d’un même immeuble et/ou d’un même quartier autour d’un « apéro ». Page d’accueil du site internet de l’association Immeubles en Fête, affiches annonçant la tenue de l’événement, livre-témoignage d’ Atanase Périfan, articles de presse et reportages télévisuels concourent tous à donner de la Fête des Voisins l’image d’une « opération » aussi enjouée et bon enfant qu’elle est déterminante. C’est donc davantage du côté de l’utile que de l’agréable que la Fête des Voisins situe sa proposition, voire sa promesse. L’image de la grande tablée telle qu’elle sera relayée par les médias viendra dire l’espace partagé qu’est la République ainsi que l’ensemble de valeurs et de codes qui la sous-tendent. Le ton volontiers léger et confiant des organisateurs sera une façon d’accéder à tous ceux qui se pensent comme étant à la marge de la société. « Sentiment d’appartenance », « sentiment d’exclusion » : autant de frontières intérieures, de constructions mentales que l’expérience dionysiaque de l’hospitalité et de la joie tendra à inquiéter. De la Fête des Voisins aux soirées plus subversives d’établissements de nuit parisiens tels que Le Point Ephémère ou Glazart, il s’agira toujours de replacer l’individu dans une forme de disponibilité, de vulnérabilité constructive rendant possible l’inscription dans un collectif, que ce soit par le mode raisonné et paisible de l’amitié et de la citoyenneté, ou celui plus brûlant et intense du transport amoureux. / « Narapoia » is the name of a condition in which a person thinks that everyone is conspiring to help and benefit her. This « constructive deception », formulated by Boris Cyrulnik in the seventies, could describe the merrymaker’s state of mind. By offering us the promise of a benevolent atmosphere, celebration allows us to move away from the suspicion and reversibility that supposedly underlie all relationships between individuals,especially in big cities such as Paris. The 2003 heatwave caused a great many deaths, primarily among theelderly. This tragedy confronted the French authorities and population with the problem of isolation in big cities.The individualism that had previously been seen as a « little quirk » of progress and modernity henceforthbecame a scourge to be eradicated. Created in 1999 on the initiative of Atanase Périfan – a young UMPcouncilor of Macedonian descent, the aim of the Fête des Voisins is to gather people from the same buildingand/or neighborhood together for drinks and a buffet meal. The Immeubles en Fêtes association’s homepage,posters announcing the event, Atanase Périfan’s book sharing his personal experience as the founder, pressarticles and televised reports all serve to reinforce the image of an initiative that is not only cheerful and friendly,but also equally decisive. The premise – or even the promise – of the Fête des Voisins therefore falls more within the realm of the useful than the pleasurable. The image of the large table as broadcast by the media will become the metaphor for the shared space of the Republic, along with the values and codes that underpin it. The deliberately light-hearted and confident tone of the event will be a way to reach out to those who think of themselves as being on the margins of society. « Sense of belonging » and « feeling of exclusion » could be considered as inner geographies, psychological constructs that the Dionysiac experience of hospitality and joy will temporarily suspend. From the Fête des Voisins to the more subversive parties organized by Parisian clubs such as Le Point Ephémère or Glazart, it is always a matter of restoring the individual to a place of beneficial availability and vulnerability through which integration into a group becomes possible. This may take the calmand sensible form of friendship and citizenship (Fête des Voisins) or find a more intense and burning expression in the raptures of love (Le Point Ephémère, Glazart).

International education is big business and international students are a large minority on many of the U.S.’s most reputable institutions. However, a persistent issue has been the tendency for international and U.S. domestic students to socialize largely within their own groups of co-nationals. Utilizing a paradigmatic case study approach on a large public university, this dissertation consists of three separate, but connected, studies that feature, respectively, (1) staff and faculty intercultural learning and contact, (2) undergraduate student experiences of intercultural contact and friendship, and (3) undergraduate student assessments of campus spaces and programs for interacting across culture. These studies integrated frameworks from intercultural competence, intergroup contact theory, and conviviality. Findings throughout the case study confirmed that friendship and contact between international and domestic U.S. individuals was limited, even when the participants were motivated, experienced, and demonstrated many aspects of intercultural competence. Further, the case was characterized by administrative efforts to address the issue through formal classes, workshops, and festivals, while generally overlooking the informal spaces that students found most integral to their own experiences. These findings underscore a disconnect between trying to “prepare” individuals for contact rather than attempting to “create” the spaces and programs for such contact to occur, i.e., a focus on the individual’s knowledge and skills rather than the interpersonal and environmental conditions in contact. The findings culminated in the proposed Programmatic Conviviality Model, qualities which are theorized to support convivial intercultural contact. I argue that this model and the realignment to a focus on intercultural contact as a goal, is necessary for college campuses beyond the immediate case study and that this work is timely as campuses move back to in-person engagement after almost two years of COVID isolation.

<p>Tourism is typically a hedonic product, and its consumption promotes positive psychology and wellbeing. Industry practitioners and academics have long been advocating sustainable practices and experiences that promote the health and wellness benefits of tourism. Indeed, studies that support designing tourism experiences with positive social and wellness outcomes are needed to better leverage design factors in delivering, communicating, and sustaining the health-related benefits of the tourism experiences. Food is an integral part of the overall tourism experience and has important implications for tourists’ pleasure and wellbeing. Thus, it is important to identify the factors that contribute to a better wellness value of the tourist food experience. </p> <p>Using a multi-qualitative method, the first study explored the communal dining experiences of solo travelers. The results indicate that solo traveler communal dining is affected by many motivations (e.g., socialization and authenticity seeking) and constraints (e.g., safety and health concerns). Other factors that were found to affect communal dining include socio-demographic factors (age, gender, cultural background, previous experiences, and extroversion); other diners’ factors (e.g., attitudes and behaviors, perceived similarity, and cultural barriers); dining place-related factors (e.g., social environment, entertainment, and employees openness); and situation-related factors (food quality, environment safety, group composition, communal dining vibes, and dining time). This study found that communal dining triggers four experiential domains: sensory, intellectual, affective, and behavioral which could result in a transformative and wellness value for solo travelers. Under the right circumstances, communal dining triggers a process of self-change that results in personal and social transformations. </p> <p>Continuing to examine the social experiences of solo travelers, the second study empirically examined the impact of the emotional display of fellow diners on solo travelers’ affect and perceived interpersonal relations during communal dining. The scenario-based experiment showed that other diners' display of emotions influenced solo traveler's affect and rapport perceptions in communal dining. Additionally, fellow communal table diners’ characteristics including their ingroup status and perceived similarity can play a role in impacting solo travelers’ communal dining experience. The perceived similarity was found to act as a trigger or “catalyst” for communal dining experience formation for solo travelers. Further, a positive influence of affect and rapport on solo travelers’ subjective wellbeing was noted.</p> <p>The third study examined the phenomenon of tourist food sharing. The study used experimental design to empirically examine the impact of food sharing on tourists’ interpersonal relationship development, sense of authenticity, and subjective wellbeing. The two experiments showed that tourist food sharing improves interpersonal relationships, tourist perceptions of experience authenticity, and wellbeing. Two culturally divergent tourist groups were compared: U.S. tourists and Chinese tourists. The results showed that U.S. tourists evaluated food sharing higher regarding its impact on authenticity and wellbeing than their Chinese counterparts. </p>