Esta pesquisa investiga o discurso produzido por mendigos na cidade de São Paulo, bem como as relações que se estabelecem entre a prática da mendicância e as subjetividades que são positivadas nessa condição. Foram entrevistados seis mendigos moradores de rua em três localidades da cidade de São Paulo: zona sul, centro e Av. Paulista. Após a transcrição literal das entrevistas, procedeu-se à análise do material, utilizando como referência metodológica a análise de discurso (a.d.), tal como proposta por Marlene Guirado. Apreendeu-se três tipos de subjetividade na mendicância, a partir dos lugares a que era remetido o entrevistador na situação de entrevista. A saber, um tipo que o incluía na cena discursiva, outro que o excluía dela e um último que não lhe atribuía lugar definido. Evidenciou-se, dentre outros, que a mendicância, apesar de estar prevista nas leis das contravenções penais brasileiras, constitui-se em uma prática legitimada pelas pessoas que a praticam e, apesar do paradoxo, é utilizada por elas como referencial de honestidade. Identificou-se também, no discurso dessas pessoas, uma série de vetores de resistência às limitações e dificuldades impostas pela condição de rua. / This research examines the speech produced by beggars in the city of São Paulo, as well as the connections between the act of begging and the subjectivities produced in this situation. Six interviews were made with beggars that live in three different regions in the city: south, downtown and Av. Paulista. After a loyal transcription of the interviews, the material was analised using as metodological reference the speech analysis as proposed by Marlene Guirado. Three types of subjectivities, in a begging situation, were organized. These types of subjectivities referred to the role attributed to the interviewer: either he was included in the speech scenario, or he was excluded from it, or he was not attributed a role in the scenario. The research showed that the act of begging, although it is against brazilian laws, it is legitimated by the people that beg; and even thought it is a paradox, it is used by them as a honesty indicator. It is also been identified in these people speechs, a series of resistance tools against the limitations and problems associated to living in the streets.

Esta pesquisa investiga o discurso produzido por mendigos na cidade de São Paulo, bem como as relações que se estabelecem entre a prática da mendicância e as subjetividades que são positivadas nessa condição. Foram entrevistados seis mendigos moradores de rua em três localidades da cidade de São Paulo: zona sul, centro e Av. Paulista. Após a transcrição literal das entrevistas, procedeu-se à análise do material, utilizando como referência metodológica a análise de discurso (a.d.), tal como proposta por Marlene Guirado. Apreendeu-se três tipos de subjetividade na mendicância, a partir dos lugares a que era remetido o entrevistador na situação de entrevista. A saber, um tipo que o incluía na cena discursiva, outro que o excluía dela e um último que não lhe atribuía lugar definido. Evidenciou-se, dentre outros, que a mendicância, apesar de estar prevista nas leis das contravenções penais brasileiras, constitui-se em uma prática legitimada pelas pessoas que a praticam e, apesar do paradoxo, é utilizada por elas como referencial de honestidade. Identificou-se também, no discurso dessas pessoas, uma série de vetores de resistência às limitações e dificuldades impostas pela condição de rua. / This research examines the speech produced by beggars in the city of São Paulo, as well as the connections between the act of begging and the subjectivities produced in this situation. Six interviews were made with beggars that live in three different regions in the city: south, downtown and Av. Paulista. After a loyal transcription of the interviews, the material was analised using as metodological reference the speech analysis as proposed by Marlene Guirado. Three types of subjectivities, in a begging situation, were organized. These types of subjectivities referred to the role attributed to the interviewer: either he was included in the speech scenario, or he was excluded from it, or he was not attributed a role in the scenario. The research showed that the act of begging, although it is against brazilian laws, it is legitimated by the people that beg; and even thought it is a paradox, it is used by them as a honesty indicator. It is also been identified in these people speechs, a series of resistance tools against the limitations and problems associated to living in the streets.

The aim with this study was to analyze and understand how begging is constructed as a social problem in Sweden between September of 2010 and the end of February in 2014 in debate articles in Dagens Nyheter. To do this I have chosen to use a social problems theory and critical discourse analysis to highlight some aspects in the process of defining the social problem. The study's main finding is that the construction of beggars and begging appears to be in a relatively extensive redefinition in the current situation. It is shown by, for example, a shift in focus in the discourse. For this reason, it is relevant for social work to examine how the construction progresses.

La perpétuation de l'islam sénégalais repose en grande partie sur l'enseignement musulman, traditionnellement réalisé dans des écoles coraniques (daara) par des maîtres reconnus pour leurs compétences religieuses. Des enfants leur sont confiés par leur famille, souvent pauvre en milieu rural. Une partie de ces écoles migre pour s'installer en ville, suite à divers bouleversements socio-économiques subis par le Sénégal depuis une quarantaine d'années. Certains de ces élèves deviennent alors des taalibe-mendiants : la quête majoritairement monétaire qu'ils pratiquent et les rapports entretenus avec leur maître sont basés sur des principes culturels et cultuels anciens, ayant muté depuis quelques décennies. L'élève coranique se situe au centre de différentes sortes d'échanges de prestations et de dons sur fond de baraka (grâce divine). Ce travail de recherches se propose d'expliciter les stratégies élaborées par les multiples acteurs sociaux – maîtres, chefs religieux, parents, population donnant l'aumône (sarax) suite à l'injonction d'un marabout devin/guérisseur…– interagissant dans ce phénomène, afin de comprendre les changements problématiques subis par ce type d'enseignement. L'utilisation de la théorie du don initiée par Mauss permet d'analyser l'évolution de la fonction sociale du taalibe-mendiant, qui ne doit pas être confondu avec un faxman (enfant des rues), présent lui aussi au Sénégal. / The perpetuation of Senegalese Islam is based in major part on Muslim teaching, traditionally fulfilled in Koranic schools (daara) by masters acknowledged for their religious skills. Children are entrusted to them by their families, often poor in rural environments. A certain amount of these schools migrate to settle in the city, due to various socio-economic changes experienced by Senegal in the last forty years. Some of these students then become taalibe-beggars: the quest mostly monetary they practice and the relationships maintained with their masters are based on ancient cultural and religious principles having mutated in recent decades. The Koranic student is at the center of various kinds of service and gift exchanges based on the baraka (divine grace) principle. This research aims to explain the different strategies developed by the multiple social actors – teachers, religious leaders, parents, people giving alms (sarax) following the injunction of a marabout diviner/healer ... – interacting in this phenomenon, so as to understand the problematic changes went thought by this type of teaching. The gift theory thought out by Mauss permit to analyze the taalibe-beggar social functions' evolution, which should not be confused with a faxman (children of the streets), also present in Senegal.

Cette thèse de doctorat porte sur la mendicité et la figure du mendiant dans la littérature grecque, d’Homère jusqu’au philosophes cyniques. Quatre familles de mots servent de point de départ à cette étude : πτωχός « le mendiant », ἀγύρτης « le prêtre mendiant », ἀλήτης « vagabond », πλάνης « le rôdeur » et la triade ἐπαίτης, προσαίτης, μεταίτης « le quémandeur ». Le hasard de la conservation veut que les attestations de la mendicité dans la littérature grecque se cantonnent au corpus poétique. Or, par sa dimension pragmatique, la poésie grecque reste liée à son contexte d’origine, en traitant toujours de problématiques sociales qui lui sont contemporaines. Notre travail se propose d’étudier dans quelle mesure les représentations littéraires et esthétiques de la mendicité sont investies d’une fonction sociale. Notre thèse adopte trois perspectives méthodologiques : une étude lexicale de la mendicité examinant les jeux de synonymie et les connotations, un examen des fonctions littéraires et dramatiques du personnage, tantôt catalyseur de l'action, tantôt vecteur d'émotions, et une analyse sur son rôle argumentatif dans les réflexions politiques et morales sur la pauvreté au IVème siècle. Le motif de la mendicité permet aux Grecs d’envisager un certain type d’exclusion civique, et en contre-point, d’appréhender la nature du lien social. Une étude chronologique montre que ce personnage, initialement contre-modèle du parfait citoyen, devient aux moments de grands bouleversements économiques un personnage attachant, permettant à la cité de réintégrer symboliquement les pauvres et de prôner indirectement la solidarité collective. / This study/PhD thesis is focused on the beggary and the beggar in Greek literature, from Homer to the cynicism. At the beggining, I am dealing with the study of four word groups : πτωχός ‟beggar”, ἀγύρτης ‟begging priest”, ἀλήτης ‟vagabond”, πλάνης ‟wanderer” and ἐπαίτης, προσαίτης, μεταίτης ‟almsman”. The preserved corpus of Greek literature with mention of the beggary is fortuitously restricted to poetry. By her pragmatic function, ancient Greek poetry remains connected with contemporary social problems. My work's aim is to investigate how literary and aesthetic representations of the beggary have a social function. I adopted three methodological perspectives: a semantic study of the beggary (synonyms and connotations), an study of the literary and dramatic functions of that character (sometimes action accelerator, sometimes factor of emotions), and an analysis of his argumentative role in political and moral reflexions about poverty during the fourth century B.C. The motive of the beggary enabled Greek people to consider a type of civic exclusion, and in parallel, to apprehend the nature of the social cohesion. A chronological approach shows that this character, previously a counter-model of the perfect citizen, becomes - when big economical changes arrive - an endearing character, who symbolically reinstates excluded people in the city and indirectly promote public solidarity.