Thesis (Ph. D.)--University of Wisconsin--Madison, 1984. / Typescript. Vita. Includes bibliographical references (leaves 339-348).

Taking the transformative potential of education as its starting point, this thesis analyses Belgian attempts to use schools policy to strengthen the hegemony of the colonial state in the Congo during the interwar years. Through an empirical treatment of the development of the colonial school system, based largely on archival research, the study pursues two main contentions. The first is that the Belgian colonial authorities played a far more direct role in formulating and implementing education policy than is often believed. The second is that the state authorities’ interest in education was defined both by the economic imperative of colonial exploitation, which compelled them to train skilled workers, and the fear that access to education would fuel potential sedition. Six thematic chapters demonstrate that this paradox of necessity and fear shaped Belgian education policy in the Congo, looking at the reasons behind the fear of potential unrest, and at its ramifications. This thesis argues that these pressures caused the Belgian colonial authorities to try to mould Congolese society using education as a tool, by using specific streams of instruction to inculcate certain groups of Congolese, such as auxiliaries, healthcare workers, and women, with the principles of colonial rule. The thesis also considers how these policies were put into practice, focusing on relations between the colonial authorities and the Catholic and Protestant mission societies, and evaluates their efficacy. Moreover, this thesis attempts to establish, where possible, the reactions of colonized Congolese to European educational provision. Having analysed these issues, this thesis concludes that the colonial education system in the Congo during the interwar years failed to fulfil its main purpose and perpetuate Belgian colonial rule.

Using ethnographic data and James Scott's (1990) concepts of public and hidden transcripts, this thesis examines fow the Rwandan Patriotic Front (RPF) government's public transcript has been institutionalised through the use of 'genocide ideology' laws. It is concerned with understanding how the RPF's use of ‘genocide ideology' is a mechanism to facilitate a continuum of violence, which I argue has led to ‘ethnic' marginalisation. ‘Genocide ideology' is a legally abstract term that refers to discourses that contest – consciously or unconsciously - the government narrative regarding the 1994 genocide. As focusing strictly om the public transcript does not tell the whole storry about power relations between the RPF government and Hutu, it also explores hidden transcript. This is necessary as the Rwandan government employs the category of ‘genocide ideology' to silence dissent and to justify arbitrary arrest. For example, since taking power, the RPF government has strived to eliminate the Hutu/Tutsi identities, replacing the divisive identities with ‘Rwandan.' Those who use Hutu/Tutsi identities outside the context of the genocide are considered génocidaire sympathisers and legally guilty of ‘genocide ideology'. I argue that within the public RPF transcript on the genocide, the victim/perpetrator dichotomy has become intertwined with Tutsi/Hutu identities, creating a hierarchy of victimhood. I concluded by arguing that the violence, fear and marginalisation experienced by participants through the government's use of the public transcript in conjunction with ‘genocide ideology' laws is causing resentment, which could lead to further conflict.

No description available.

The complementarity regime created by the Rome Statute of the International Criminal Court (ICC) marked a radical departure for international criminal justice. It represented a significant break with the Westphalian state system of national sovereignty and a step towards a regime of global governance based on the rule of law. The ICC is rooted in a Kantian notion of cosmopolitan justice where there is a need for a response to state failures to eliminate gross human rights violations. However, it has also been seen as a post-colonial court representing the hegemony of western justice and western authority over local traditions, particularly in the Islamic world. The operation of the operation of the complementarity regime does not reflect all types of juridical traditions and is therefore viewed with suspicion by nations with different criminal justice ideologies and policies. This thesis examines the practical and moral legitimacy of the complementarity regime of the ICC from two possible perspectives, both of which in their different ways support the idea of universal jurisdiction. Kant's moral philosophy represents the western justification for the regime, whereas the tradition of Islamic Shari'a epitomises the potential resistance from the developing world. Through an analysis of the exercise of prosecutorial discretion under the complementarity regime in relation to the Ituri region of the Democratic Republic of Congo (DRC) and the Darfur situation in Sudan, the thesis examines both the logistics of the decision-making in these cases, as well as the moral justifications for intervention. The fieldwork included a six month programme of participant observation and interviewing in the Office of the ICC Prosecutor in The Hague. The ICC is an independent court with a global jurisdiction which grants the Prosecutor a broad discretion to apply the complementarity regime to meet the expectations of the entire international community, regardless of the status, national origin or state citizenship of the accused. This thesis argues that a careful consideration of the moral case for the exercise of authority under the complementarity regime is important and depends upon an understanding of the inherent differences between the Rome Statute and national justice systems. The research highlights the fact that moral obligations do not end at national borders. It asserts that a credible complementarity mechanism requires the effective prosecution of international crimes in a manner which is legitimate in terms of local culture and traditions. Otherwise, as the research demonstrates, the Court will enjoy little support, particularly as enforcement has so far focused only on Islamic or less developed countries.

Orientador: Maria Suely Kofes / Tese (doutorado) - Universidade Estadual de Campinas, Instituto de Filosofia e Ciências Humanas / Made available in DSpace on 2018-08-15T15:56:23Z (GMT). No. of bitstreams: 1 Tambascia_ChristianoKey_D.pdf: 58551011 bytes, checksum: f2f810ee0c423fae40f9579fab081eb6 (MD5) Previous issue date: 2010 / Resumo: Mary Douglas realizou sua pesquisa de campo na região do Kasai, no Congo Belga, no final da década de 1940 e começo da década de 1950. Nos anos seguintes, dedicou-se à teoria africanista e logrou inserir-se na academia britânica de meados do século passado. A antropóloga já indicava, neste período, algumas das questões que desenvolveria posteriormente, a partir da publicação de seu livro mais conhecido, Pureza e Perigo, de 1966. Se a teoria produzida depois de sua fase africanista fez com que Douglas se tornasse célebre mesmo fora dos círculos antropológicos britânicos, pouco foi estudado acerca da maneira como a antropóloga utilizou seus dados etnográficos na constituição de suas formulações sobre a relação entre os rituais simbólicos de pertencimento e exclusão, e a constituição das relações sociais. Um estudo das regras e dos constrangimentos do campo africanista, bem como das redes de sociabilidade de seus grupos hegemônicos, permite que se possa articular a experiência de Mary Douglas em suas interlocuções teóricas, com a trajetória de sua carreira antropológica. As continuidades de sua obra, entre seu trabalho etnográfico e suas preocupações desenvolvidas a partir de Pureza e Perigo, bem como as escolhas e os caminhos percorridos, possibilitam analisar, sob uma outra luz, a construção de seus argumentos. / Abstract: Mary Douglas conducted her fieldwork research in the Kasai region, in the Belgian Congo, at the end of the 1940's and the beginning of the 1950's. In the following years, she devoted her work to africanist theory and managed to be a part of the British academic field of that period. Then, the anthropologist had already approached some of the matters she would later develop, with the publication of her most known book, Purity and Danger, of 1966. If the theory constructed after her africanist period made Douglas renowned even outside the British anthropological circles, very little was studied about the way the anthropologist made use of her ethnographic data in the construction of her analysis on the relationship between the symbolic rituals of belonging and exclusion, and the constitution of social relations. A study of the rules and constraints of the africanist field, as well as of the sociability networks of its hegemonic groups, allows the articulation of Mary Douglas's experience in her theoretic dialogues, with the trajectory of her anthropological career. The continuities of her work, between her ethnographic research and the concerns she developed after Purity and Danger, as well as the choices made and the paths traveled, allow to cast a different light upon the construction of her arguments. / Doutorado / Antropologia Social / Doutor em Antropologia Social

Des femmes missionnaires, poussées par leur « foi en Jésus Christ » et marquées par les préjugés relatifs à la supériorité raciale et à la puissance matérielle de l’Occident, rencontrent entre 1928 et 1960 les femmes autochtones du Congo belge, porteuses d’une culture millénaire, imprégnées elles-mêmes de préjugés et de craintes vis-à-vis des « étrangers blancs ».Ce face-à-face se déroule essentiellement hors du village de la femme indigène, à la « mission », espace « inventé » et « maitrisé » par les Pères et où les religieuses se considèrent comme des « invitées » qui, elles-mêmes, convient ou parfois contraignent les femmes autochtones à la confrontation. Ce rendez-vous se réalise en trois lieux spécifiques : lecatéchuménat, l’école et le dispensaire (ou l’hôpital).A l’occasion de cette confrontation, les religieuses construisent leur image de la femme autochtone pendant que cette dernière élabore, elle aussi, sa représentation de la femme missionnaire, venue « d’ailleurs ». Il y a ici comme une interaction et un jeu de miroirs qui aboutit à ce que les anthropologues qualifient de malentendu productif. / Missionary women, endowed with "faith in Jesus Christ" and prejudices concerning the racial superiority and material power of the West, encounter indigenous women between 1928 and 1960 in the Belgian Congo, with a thousand-year-old culture, imbued with prejudice and fears vis-à-vis "white foreigners".This confrontation takes place essentially outside the village of the indigenous woman, to the "mission", a space "invented" and "mastered" by the Fathers and where the nuns consider themselves as "guests" who themselves , invite or sometimes force indigenous women into confrontation. This encounter is made in three specific places: the catechumenate, the school and the dispensary (or the hospital).At the end of this confrontation, the nuns build up their image of the indigenous woman, while the latter also elaborates her representation of the missionary woman, who had come "from elsewhere". There is here as a game of mirrors that results in what anthropologists call productive misunderstanding.

This book review discusses Xavier Luffin's “Un autre regard sur l'histoire congolaise”, a recent collection of documents in Arabic and Swahili from the Congo in Belgian archives covering the period between 1880 and 1899. The author summarizes and comments on the structure, content, and scope of the book. / Tathmini hii ya kitabu inajadili “Un autre regard sur l'histoire congolaise” ya Xavier Luffin, mkusanyo wa hivi majuzi wa hati za Kiarabu na Kiswahili kutoka Kongo katika kumbukumbu za Ubelgiji zinazohusu kipindi cha kati ya 1880 na 1899. Mwandishi wa tathmini anatoa muhtasari na kutoa maoni kuhusu muundo, maudhui, na upeo ya kitabu.

Doctorat en sciences sociales, politiques et économiques / info:eu-repo/semantics/nonPublished

Enjeu politique majeur pour le pouvoir colonial, l’intimité sexuelle, familiale et domestique des populations en situation coloniale a fait l’objet de nombreuses tentatives de contrôle de la part des autorités belges au Congo. Utilisé comme preuve de l'infériorité supposée des Africains et de la supériorité supposée des Européens, le domaine de l’intimité fut à la fois au cœur de la construction des hiérarchies raciales et de la "mission civilisatrice". Cette étude retrace l’évolution des politiques de l'administration coloniale liées au mariage et à la sexualité au Congo Belge entre 1908 et 1945, telles qu’elles sont élaborées en métropole puis relayées et appliquées sur le terrain colonial. Elle illustre notamment les difficultés du pouvoir colonial à discipliner la vie privée de ses propres agents, et à imposer de nouvelles normes d’intimité et de genre aux populations colonisées. L'étude est structurée autour de trois parties. La première traite des régulations morales dont est l'objet la communauté colonisatrice, c'est-à-dire de la manière dont le pouvoir colonial débat et tente de policer, au milieu de multiples contradictions, les "mœurs" de ses agents européens et de leurs familles. La deuxième partie analyse les régulations du mariage et des formes de sexualité dites "traditionnelles" des populations colonisées. J'y étudie tout d'abord la polygamie et les systèmes de compensation matrimoniale: ces pratiques constituent les deux principaux sujets de débats et de mesures pour les autorités coloniales qui y voient, non sans raison, les fondements des systèmes matrimoniaux congolais. Sont ensuite abordées la question plus confidentielle de la fixation de l'âge de puberté des jeunes filles "indigènes" en même temps que celle du "mariage des filles non-nubiles" (expression utilisée pour désigner les mariages précoces). La troisième partie de la thèse s'interroge sur les anxiétés et les régulations visant les évolutions "modernes" du mariage et les nouvelles formes d' "immoralité" qui sont associées aux espaces urbains. Après avoir interrogé les redéfinitions des frontières du moral et de l'immoral à l'aune du développement urbain de la colonie (de manière générale et à partir de l'exemple de la catégorie des "danses obscènes"), j'ai privilégié l'étude des pratiques prostitutionnelles et des défis qu'elles posent aux ambitions de contrôle des autorités coloniales. Enfin, le dernier chapitre clôt la boucle en revenant aux conjugalités "licites" et en abordant les "troubles" que la modernité coloniale est supposée y avoir généré (adultère, divorce, abandon de domicile conjugal, concubinage, etc) et dont les femmes sont en grande part jugées responsables. <p><p> / Doctorat en Histoire, art et archéologie / info:eu-repo/semantics/nonPublished