L'ambition de cette thèse est d'interroger une forme d'anthropologie émergente - l'anthropologie appliquée à des projets d'innovation en entreprise - dans un contexte où les opportunités de carrière à l'université sont minces, et l'intérêt des entreprises privées pour de nouveaux profils, croissant. Cette recherche appréhende les conditions de production, diffusion et réception de l'anthropologie appliquée à la consommation et à l'innovation en entreprise. Elle s'appuie pour cela sur les théories sociologiques de la consommation, de l'innovation et des organisations, ainsi que sur l'analyse approfondie du projet « IH » mené au sein de l'agence de design et d'innovation « IP » avec une dizaine d'industries partenaires sur le thème de l'habitat. Les données recueillies en situation relèvent d'une approche anthropologique et d'une approche sociologique qualitative, basées sur l'induction et sur les échelles micro et méso-sociales. Cette recherche questionne l'inscription de la pratique anthropologique dans le processus de production des innovations du projet « IH » comme une innovation pour les champs académique et professionnel, à partir d'une « participation observante » sur le terrain, en interrogeant un système d'acteurs inscrits directement ou indirectement dans une logique de projet. L'analyse des conditions de production, diffusion et réception de l'enquête anthropologique au sein d'un tel projet révèle que la pratique anthropologique se négocie à travers des interactions ancrées dans des relations de pouvoir, se renouvelle en fonction des contraintes et des effets de situation et se diffuse lorsqu'il y a usage, appropriation et donc réinterprétation de la matière. L'appropriation du travail anthropologique repose en effet sur un réenchantement de la réalité en phase de création, notamment parce que les acteurs du projet sont énormément déroutés par les pratiques des consommateurs dans leur espace domestique. Cette recherche suggère finalement que l'anthropologie appliquée à l'innovation et à la consommation au sein de l'agence « IP » est le fruit d'un « bricolage » qui repose sur une transgression du patrimoine académique et des normes régulant les pratiques d'innovation. Cette thèse fait donc l'éloge de la diversité, en reconnaissant la valeur de la pluralité des formes d'application de l'anthropologie ; l'éloge du mouvement, en mettant en exergue une potentielle évolution du paradigme scientifique de l'anthropologie ; et l'éloge du métissage, en montrant que la diffusion suppose très souvent une part de réinterprétation qui n'est pas compatible avec la volonté de préserver la pureté supposée de la pratique anthropologique. / The goal of this thesis is to question an emerging kind of anthropology - anthropology applied to innovation projects within companies - and to do so in a context where career opportunities at the university are limited, and where the interest of private companies in new profiles is growing. Our research focuses on the conditions of production, diffusion and reception of anthropology applied to consumption and innovation in companies. To that end, it is based sociological theories of consumption, innovation and organisation, and on the "IH" project conducted via an in-depth analysis of "IP" innovation and design agency, along with about ten partner industries in relation to the habitat theme. Data collected in situ are analysed from anthropological and qualitative sociological approaches, based on induction and on micro and mesa-social scales. This research questions the inscription of anthropological practice within the "IH" project's innovations' production process as an innovation for professional and academic fields, based on observer participation, querying the system of actors directly or indirectly involved. The analysis of the conditions of reception, diffusion and production of the project shows that anthropological practice has to negotiate interactions anchored in power relationships, is renewed through constraints and situation effects, and is propagated when there is field data use, appropriation and re-interpretation. An appropriation of an anthropological study is based on a form of "re-enchantment" of the phase of creation, in particular because the project actors were much confused by consumers' practices in their domestic environment. Our research concludes by suggesting that anthropology when applied to innovation and consumption in the "IP" agency, results from a « bricolage » based on a transgression of academic approaches and of the norms that regulate innovation practices. This thesis therefore celebrates diversity, by recognizing the value of a plurality anthropology of the ways anthropology is applied; it celebrated the notion of movement, highlighting the potential evolution of the scientific paradigm of anthropology; and celebrates hybridation by showing that diffusion very often involves a form of re-interpretation that does not fit with the desire to protect the supposed purity of anthropological practice.

A presente tese está dividida em três partes, cada uma contemplando um aspecto distinto que foi desenvolvido ao longo do trabalho de pesquisa; e, que se completa no anexo I, através do conjunto de partituras. A primeira trata inicialmente de modelização, seus princípios e aplicações na CAC1 - no caso, OpenMusic - onde foram desenvolvidos os patches e implementado o conceito de composição de modelos. Como ponto de partida para a criação de padrões foi escolhida a modulação de anel, a qual é abordada em vários sentidos, dentre os quais: harmônico, timbrístico e, algorítmico. O conceito de Diamorfose, que diz respeito a transição entre materiais, encerra este conteúdo dedicado às questões mais ligadas a computação. Téchné refere-se efetivamente à escrita composicional, mais especificamente àquela que foi desenvolvida pelos compositores que antecederam o estudo e escrita desse trabalho. O subtítulo \"L\'artisan merveilleux\", é uma alusão ao \"L\'artisan Furieux\" (Le Marteau sans Maître). O \"Artesão maravilhoso\" é mais que um jogo de palavras, propõe o compositor como artífice da criação, o artista que sabe esculpir o tempo para revelar a música. Aqui, trata-se de observar como os compositores resolveram determinados problemas, ou ainda, como fizeram uso de recursos - como a modulação de anel - dentre outros processos composicionais; destacando principalmente as contribuições de Olivier Messiaen, Claude Vivier, e Tristan Murail. A segunda parte propõe a ideia da pensée sauvage como elemento estruturante na composição. Este conceito funciona como um pendant em relação a primeira parte, uma maneira de se pensar na criação a partir daquilo que o antropólogo Claude Lévi-Strauss identificou em diversas culturas, e aqui será denominado por pensée sauvage, em referência ao título do livro de Lévi-Strauss. Através deste conceito se faz possível olhar para o lado - outras culturas - e além, para um passado muito remoto, pré-histórico. Essa conexão surgiu, inicialmente, com a proposição de Olivier Messiaen de que os pássaros seriam remanescentes de animais pré-históricos, e mais recentemente de pesquisas realizadas que apontam para a relação entre a bioacústica e arte. Nesse sentido, verifica-se que o pensamento mítico na composição é também uma maneira criar um sistema de relações que permite manipular os sons dos pássaros desde a sua observação, modelização e, reescrita. A terceira parte traz os memoriais de composição de quatro peças compostas ao longo da pesquisa. Nesses memoriais são analisados os processos de criação, suas implicações teóricas e práticas em relação ao que foi desenvolvido nas duas partes anteriores. Como este trabalho traz para o universo do pensamento musical diversos elementos provenientes da matemática, física, do estudo dos mitos, optei por uma apresentação didática desses, apesar de tais elementos serem constantemente presentes nos escritos sobre a música, como por exemplo nos textos dos compositores espectralistas, como Dufourt, Murail e Grisey; na escrita sobre o mito, na música em François-Bernard Mâche, nas referências aos pássaros em Messiaen. Acredito que a retomada de conceitos e noções gerais deve ser feita de maneira concomitante às novas contribuições no escopo de uma tese que problematiza confluências teóricas sob o ponto de vista da composição. / This dissertation is divided into three parts, each one considering a distinct aspect developed throughout the research, complemented with the Annex I which contains a set of scores. The first part is about modeling, its principles and applications in CAC - in this case, OpenMusic - where the patches were developed and the model composition concept implemented. The ring modulation was chosen as base for the generation of patterns. This kind of modulation is approached in several senses, among which: harmonic, timbre and, algorithmic. The second part in this chapter is called Diamorphosis, and refers to the transition between materials transformation. Téchné refers to compositional craftsmanship inherited from composers who preceded the study and writing of that work. The subtitle \"L\'artisan merveilleux\" is an allusion to \"L\'artisan Furieux\" (Le Marteau sans Maître). More than a pun, the \"Wonderful Craftsman\" proposes the composer as an artifice of creation, the artist who knows how to sculpt the time to reveal the music. Here, it is a question of observing how the composers solved certain problems, or how they used the resources - like ring modulation - among other compositional processes; specially the contributions of Olivier Messiaen, Claude Vivier, and Tristan Murail. The second part proposes the idea of pensée sauvage as structuring element in the composition. This concept works as a pendant to the first part, it is a kind of thinking about creation from what the anthropologist Claude Lévi-Strauss identified in various cultures, and here it will be called by pensée sauvage, in reference to the title of the book of Lévi-Strauss. Through this concept it is possible to observe - other cultures - and beyond, toward a very remote age - prehistory. This connection arose, initially, with Olivier Messiaen\'s proposition that birds would be remnants of prehistoric animals, and most recently of researches that point to the relationship between bioacoustics and art. In this sense the mythical reasoning in the composition works as way to implement a structure allowing to manipulate the sounds of the birds from its observation, modeling and, rewriting. The third part brings the compositional memorials of four pieces composed throughout the research. In these memorials are analyzed their creation processes, as well the theoretical and practical implications related to what was developed in the two previous parts. As this dissertation brings to the musical universe concepts from mathematics, physics, the study of myths, I chose a didactic presentation of these, although such elements have been constantly present in the writings on music, for instance on the texts of spectral composers such as Dufourt, Murail and Grisey; as well concerning about myth, in François-Bernard Mâche, and those about birds in Messiaen. Therefore I believe that the resumption of concepts and general notions should be made concomitantly with the new contributions in the scope of a dissertation as it problematizes all these theoretical confluences from the point of view of composition.

Lo sviluppo sostenibile è oggi uno dei temi più attuali e, allo stesso tempo, una sfida per le aziende. La società, a livello mondiale, deve affrontare, ora più che mai, problemi sia di rilevanza sociale, come una popolazione in costante aumento, sia di tipo ambientale, come il cambiamento climatico. La costante perdita dell’ozonosfera, la distruzione della biodiversità, la sovrappopolazione, l’overtourism, sono solo alcune delle problematiche che sottolineano l’urgente bisogno di individui che siano capaci di far fronte a tali questioni grazie ad un comportamento imprenditoriale sostenibile. Seppur le serie conseguenze del degrado ambientale siano note da tempo, la situazione attuale ci richiede ora di riconoscere e, soprattutto, di ammettere, che le risorse, specialmente quelle naturali, non sono infinite. Il comportamento imprenditoriale con un orientamento spiccatamente green, costituisce una parziale soluzione all’esaurirsi di tali risorse. A tale scopo, la tesi si propone di indagare i drivers dell’imprenditoria sostenibile, al fine di risolvere il degrado ambientale e raggiungere uno sviluppo sostenibile. Attraverso un’analisi della environmental passion, dell’environmental bricolage e dell’authenticity, la tesi pone le fondamenta per lo sviluppo di futuri studi capaci di far riflettere su tali tematiche. / Sustainable development is perhaps the most prominent topic of our time and challenge for businesses. Today, we are facing both social issues, such as an ever-increasing population, and environmental issues, like climate change. We are thus suffering from ozone depletion, destruction of biodiversity, loss of living species, overpopulation, overtourism, and the need of individuals who are able to deal with these challenges through their entrepreneurial behaviour is more than urgent. The serious consequences of environmental degradation have been pointed out for decades, and the current situation requires us to recognize that resources, especially our natural ones, are finite. The thesis focuses on the drivers of sustainable entrepreneurial behaviours aimed at resolving environmental degradation and achieving sustainable development. Through an exploration of environmental passion, environmental bricolage and authenticity, the thesis sets a foundation for developing future thought-provoking studies.

Questa tesi tratta, a partire da una prospettiva antropologica, delle relazioni tra calcio e religione in Brasile. In particolare, si propone come obiettivo quello di comprendere una pratica dei calciatori brasiliani chiamata “fechamento”. Questo termine indica l’insieme di espressioni, corporali e verbali che i calciatori mettono in atto sistematicamente prima delle competizioni, e che si distingue da pratiche simili per la recitazione collettiva della preghiera del Padre Nostro. Da un punto di vista simbolico, l’ermeneutica del “fechamento” ci permette di raggiungere una comprensione che trascende l’oggetto in sé, rivelando una particolare visione del mondo (Geertz, 1989). A partire da una etnografia realizzata con i giocatori del settore giovanile dello Sport Club Internacional de Porto Alegre (RS, Brasile), integrata con il vissuto del ricercatore durante la sua lunga permanenza in Brasile, la tesi cerca di rivelare il significato profondo di questa pratica polimorfica che, per le sue caratteristiche intrinseche, si configura come un “bricolage religioso”, costituita da “pezzi” di vari elementi di credenze differenti, formando un mosaico (Bastide,1953-1970) di cui la matrice cattolico-cristiana costituisce il piano di fondo A partire da questa prospettiva, è possibile relativizzare l’impatto del neopentecostalismo nel calcio brasiliano (Rial, 2012; 2013), tenendo in considerazione la sua caratteristica “religiofaga” (Oro, 2015) o “antropofaga” (Almeida, 2003), ossia la propensione ad appropriarsi, risignificare e risimbolizzare elementi di credenze prese da altre religioni. Il caso del “fechamento”, tra i calciatori brasiliani, sembra essere emblematico di questo processo che, invece di rivelare la sua “faccia” neopentecostale, rafforza ancor di più il suo già alto grado di “bricolage religioso”. Dunque il “fechamento” come prodotto “sincretico” non sarebbe al servizio di una religione (neopentecostalismo) ma di tutte. Questo spiegherebbe il suo successo indipendentemente dalle appartenenze religiose dei giocatori. / Cette thèse traite, à partir d’une perspective anthropologique, des relations entre le football et la religion au Brésil. Plus précisément, celle-ci a pour objectif de comprendre une pratique des footballeurs brésiliens appelée “fechamento”. Ce terme désigne l’ensemble des expressions, corporelles et verbales, que les joueurs actionnent systématiquement avant les compétitions, et qui se distingue d’autres pratiques semblables par la récitation collective de la prière du Notre Père. D’un point de vue symbolique, l’herméneutique du « fechamento » permet d’atteindre une compréhension qui transcende l’objet en soi, révélant une particulière vision du monde (Geertz, 1989). A partir d’une ethnographie réalisée auprès des jeunes footballeurs du Sport Club Internacional de Porto Alegre (RS, Brésil) et complétée par le vécu de l’enquêteur pendant son long séjour au Brésil, la thèse essaie de comprendre le sens profond de cette pratique polymorphe, laquelle, par ses caractéristiques intrinsèques , se configure come un « bricolage religieux » , composé de morceaux de éléments variés provenant de croyances différentes, formant une mosaïque (Bastide, 1953-1970) dont la matrice catholico - chrétienne est la toile de fond A partir de cette perspective, nous pouvons relativiser l’impact du néopentecôtisme dans le football brésilien (Rial, 2012 ; 2013), tenant compte de sa caractéristique « religiophagique » (Oro, 2015) ou « anthropophagique » (Almeida, 2003), c’est-à-dire de sa propension à s’approprier, re-signifier et re-symboliser des éléments d’autres religions. Le cas du « fechamento », chez les footballeurs brésiliens, semble être emblématique de ce procès qui, au lieu de révéler sa « face » néopentecôtiste, renforce encore plus son degré déjà élevé de bricolage religieux. Donc le « fechamento » en tant que produit « syncrétique » ne serait au service d’une religion (néopentecôtisme) mais de toutes. Ceci expliquerait son succès indépendamment des appartenances religieuses des footballeurs. / Esta tese trata, a partir de uma perspectiva antropológica, das relações entre futebol e religião no Brasil. Mais especificamente, tem como objetivo compreender uma prática dos futebolistas brasileiros chamada “fechamento”. Este termo refere-se a um conjunto de expressões, corporais e verbais, que os futebolistas acionam sistematicamente antes as competições e que se distingue de práticas semelhantes pela recitação coletiva da reza do Pai Nosso. De um ponto de vista simbólico, a hermenêutica do “fechamento” permite alcançar uma compreensão que transcende o objeto em si, sendo reveladora de uma determinada visão de mundo (Geertz, 1989). A partir de uma etnografia realizada com os jogadores das categorias de base do Sport Club Internacional de Porto Alegre (RS, Brasil), complementada com o retrospecto do pesquisador durante a sua longa estada no Brasil, a tese procura revelar o significado profundo desta prática polimórfica que, pelas suas características intrínsecas, se configura como uma “bricolagem religiosa”, sendo constituída por pedaços de vários elementos de crenças diferentes, formando um mosaico (Bastide, 1953-70) onde a matriz católica-cristã constitui o pano de fundo A partir desta perspectiva é possível relativizar o impacto do neopentecostalismo no futebol brasileiro (Rial, 2012; 2013), tendo em consideração a sua característica “religiofágica” (Oro, 2015) ou “antropofágica” (Almeida, 2003), isto é, a propensão de se apropriar, ressignificar e ressimbolizar elementos de crenças tomadas de outras religiões. O caso do “fechamento”, entre os futebolistas brasileiros, parece ser emblemático deste processo que, em vez de revelar a sua “face” neopentecostal, reforça ainda mais o seu já alto grau de “bricolagem religiosa”. Portanto o “fechamento”, enquanto produto “sincrético”, não estaria ao serviço de apenas uma religião (neopentecostalismo), mas de todas. Isto explicaria o seu sucesso independentemente dos pertencimentos religiosos dos futebolistas / Starting from an anthropological perspective, this thesis deals with the relationship between football and religion in Brazil. In particular, it aims to understand a practice adopted by Brazilian footballers, which is called ‘fechamento’. This term refers to the set of verbal and bodily expressions that footballers systematically display before competitions, which differs from similar practices used for the collective recitation of the Lord’s Prayer. From a symbolic point of view, hermeneutics of ‘fechamento’ allows us to acquire an understanding that transcends the object per se, thus revealing a particular world view (Geertz, 1989). Starting from an ethnography carried out with the players of the youth team of Sport Club Internacional de Porto Alegre, Brazil and integrated with the experience gained by the researcher during his long stay in Brazil, this thesis aims to reveal the deep meaning of this polymorphic practice which, because of its intrinsic features, appears to be a ‘religious bricolage’, made up of ‘pieces’ of various elements of different beliefs, thus forming a ‘mosaic’ (Bastide, 1953-1970), for which the Catholic-Christian root represents the backdrop Starting from this perspective, it becomes possible to relativise the impact of Neo- Pentecostalism on Brazilian football (Rial, 2012; 2013), by taking into consideration its “religiophagous” (Oro, 2015) or “anthropophagous” (Almeida, 2003) feature, i.e. the tendency to incorporate, redefine and re-symbolise elements of beliefs taken from other religions. The case of ‘fechamento’, among Brazilian footballers, seems to be emblematic of this process which, instead of revealing its Neo-Pentecostal ‘face’, strengthens even more the already high degree of ‘religious bricolage’. Therefore ‘fechamento’ as a ‘syncretic’ product would no longer be based on one religion (Neo-Pentecostalism) but on all. This would explain its success regardless of the religious orientation of players.

Questa tesi tratta, a partire da una prospettiva antropologica, delle relazioni tra calcio e religione in Brasile. In particolare, si propone come obiettivo quello di comprendere una pratica dei calciatori brasiliani chiamata “fechamento”. Questo termine indica l’insieme di espressioni, corporali e verbali che i calciatori mettono in atto sistematicamente prima delle competizioni, e che si distingue da pratiche simili per la recitazione collettiva della preghiera del Padre Nostro. Da un punto di vista simbolico, l’ermeneutica del “fechamento” ci permette di raggiungere una comprensione che trascende l’oggetto in sé, rivelando una particolare visione del mondo (Geertz, 1989). A partire da una etnografia realizzata con i giocatori del settore giovanile dello Sport Club Internacional de Porto Alegre (RS, Brasile), integrata con il vissuto del ricercatore durante la sua lunga permanenza in Brasile, la tesi cerca di rivelare il significato profondo di questa pratica polimorfica che, per le sue caratteristiche intrinseche, si configura come un “bricolage religioso”, costituita da “pezzi” di vari elementi di credenze differenti, formando un mosaico (Bastide,1953-1970) di cui la matrice cattolico-cristiana costituisce il piano di fondo A partire da questa prospettiva, è possibile relativizzare l’impatto del neopentecostalismo nel calcio brasiliano (Rial, 2012; 2013), tenendo in considerazione la sua caratteristica “religiofaga” (Oro, 2015) o “antropofaga” (Almeida, 2003), ossia la propensione ad appropriarsi, risignificare e risimbolizzare elementi di credenze prese da altre religioni. Il caso del “fechamento”, tra i calciatori brasiliani, sembra essere emblematico di questo processo che, invece di rivelare la sua “faccia” neopentecostale, rafforza ancor di più il suo già alto grado di “bricolage religioso”. Dunque il “fechamento” come prodotto “sincretico” non sarebbe al servizio di una religione (neopentecostalismo) ma di tutte. Questo spiegherebbe il suo successo indipendentemente dalle appartenenze religiose dei giocatori. / Cette thèse traite, à partir d’une perspective anthropologique, des relations entre le football et la religion au Brésil. Plus précisément, celle-ci a pour objectif de comprendre une pratique des footballeurs brésiliens appelée “fechamento”. Ce terme désigne l’ensemble des expressions, corporelles et verbales, que les joueurs actionnent systématiquement avant les compétitions, et qui se distingue d’autres pratiques semblables par la récitation collective de la prière du Notre Père. D’un point de vue symbolique, l’herméneutique du « fechamento » permet d’atteindre une compréhension qui transcende l’objet en soi, révélant une particulière vision du monde (Geertz, 1989). A partir d’une ethnographie réalisée auprès des jeunes footballeurs du Sport Club Internacional de Porto Alegre (RS, Brésil) et complétée par le vécu de l’enquêteur pendant son long séjour au Brésil, la thèse essaie de comprendre le sens profond de cette pratique polymorphe, laquelle, par ses caractéristiques intrinsèques , se configure come un « bricolage religieux » , composé de morceaux de éléments variés provenant de croyances différentes, formant une mosaïque (Bastide, 1953-1970) dont la matrice catholico - chrétienne est la toile de fond A partir de cette perspective, nous pouvons relativiser l’impact du néopentecôtisme dans le football brésilien (Rial, 2012 ; 2013), tenant compte de sa caractéristique « religiophagique » (Oro, 2015) ou « anthropophagique » (Almeida, 2003), c’est-à-dire de sa propension à s’approprier, re-signifier et re-symboliser des éléments d’autres religions. Le cas du « fechamento », chez les footballeurs brésiliens, semble être emblématique de ce procès qui, au lieu de révéler sa « face » néopentecôtiste, renforce encore plus son degré déjà élevé de bricolage religieux. Donc le « fechamento » en tant que produit « syncrétique » ne serait au service d’une religion (néopentecôtisme) mais de toutes. Ceci expliquerait son succès indépendamment des appartenances religieuses des footballeurs. / Esta tese trata, a partir de uma perspectiva antropológica, das relações entre futebol e religião no Brasil. Mais especificamente, tem como objetivo compreender uma prática dos futebolistas brasileiros chamada “fechamento”. Este termo refere-se a um conjunto de expressões, corporais e verbais, que os futebolistas acionam sistematicamente antes as competições e que se distingue de práticas semelhantes pela recitação coletiva da reza do Pai Nosso. De um ponto de vista simbólico, a hermenêutica do “fechamento” permite alcançar uma compreensão que transcende o objeto em si, sendo reveladora de uma determinada visão de mundo (Geertz, 1989). A partir de uma etnografia realizada com os jogadores das categorias de base do Sport Club Internacional de Porto Alegre (RS, Brasil), complementada com o retrospecto do pesquisador durante a sua longa estada no Brasil, a tese procura revelar o significado profundo desta prática polimórfica que, pelas suas características intrínsecas, se configura como uma “bricolagem religiosa”, sendo constituída por pedaços de vários elementos de crenças diferentes, formando um mosaico (Bastide, 1953-70) onde a matriz católica-cristã constitui o pano de fundo A partir desta perspectiva é possível relativizar o impacto do neopentecostalismo no futebol brasileiro (Rial, 2012; 2013), tendo em consideração a sua característica “religiofágica” (Oro, 2015) ou “antropofágica” (Almeida, 2003), isto é, a propensão de se apropriar, ressignificar e ressimbolizar elementos de crenças tomadas de outras religiões. O caso do “fechamento”, entre os futebolistas brasileiros, parece ser emblemático deste processo que, em vez de revelar a sua “face” neopentecostal, reforça ainda mais o seu já alto grau de “bricolagem religiosa”. Portanto o “fechamento”, enquanto produto “sincrético”, não estaria ao serviço de apenas uma religião (neopentecostalismo), mas de todas. Isto explicaria o seu sucesso independentemente dos pertencimentos religiosos dos futebolistas / Starting from an anthropological perspective, this thesis deals with the relationship between football and religion in Brazil. In particular, it aims to understand a practice adopted by Brazilian footballers, which is called ‘fechamento’. This term refers to the set of verbal and bodily expressions that footballers systematically display before competitions, which differs from similar practices used for the collective recitation of the Lord’s Prayer. From a symbolic point of view, hermeneutics of ‘fechamento’ allows us to acquire an understanding that transcends the object per se, thus revealing a particular world view (Geertz, 1989). Starting from an ethnography carried out with the players of the youth team of Sport Club Internacional de Porto Alegre, Brazil and integrated with the experience gained by the researcher during his long stay in Brazil, this thesis aims to reveal the deep meaning of this polymorphic practice which, because of its intrinsic features, appears to be a ‘religious bricolage’, made up of ‘pieces’ of various elements of different beliefs, thus forming a ‘mosaic’ (Bastide, 1953-1970), for which the Catholic-Christian root represents the backdrop Starting from this perspective, it becomes possible to relativise the impact of Neo- Pentecostalism on Brazilian football (Rial, 2012; 2013), by taking into consideration its “religiophagous” (Oro, 2015) or “anthropophagous” (Almeida, 2003) feature, i.e. the tendency to incorporate, redefine and re-symbolise elements of beliefs taken from other religions. The case of ‘fechamento’, among Brazilian footballers, seems to be emblematic of this process which, instead of revealing its Neo-Pentecostal ‘face’, strengthens even more the already high degree of ‘religious bricolage’. Therefore ‘fechamento’ as a ‘syncretic’ product would no longer be based on one religion (Neo-Pentecostalism) but on all. This would explain its success regardless of the religious orientation of players.

Questa tesi tratta, a partire da una prospettiva antropologica, delle relazioni tra calcio e religione in Brasile. In particolare, si propone come obiettivo quello di comprendere una pratica dei calciatori brasiliani chiamata “fechamento”. Questo termine indica l’insieme di espressioni, corporali e verbali che i calciatori mettono in atto sistematicamente prima delle competizioni, e che si distingue da pratiche simili per la recitazione collettiva della preghiera del Padre Nostro. Da un punto di vista simbolico, l’ermeneutica del “fechamento” ci permette di raggiungere una comprensione che trascende l’oggetto in sé, rivelando una particolare visione del mondo (Geertz, 1989). A partire da una etnografia realizzata con i giocatori del settore giovanile dello Sport Club Internacional de Porto Alegre (RS, Brasile), integrata con il vissuto del ricercatore durante la sua lunga permanenza in Brasile, la tesi cerca di rivelare il significato profondo di questa pratica polimorfica che, per le sue caratteristiche intrinseche, si configura come un “bricolage religioso”, costituita da “pezzi” di vari elementi di credenze differenti, formando un mosaico (Bastide,1953-1970) di cui la matrice cattolico-cristiana costituisce il piano di fondo A partire da questa prospettiva, è possibile relativizzare l’impatto del neopentecostalismo nel calcio brasiliano (Rial, 2012; 2013), tenendo in considerazione la sua caratteristica “religiofaga” (Oro, 2015) o “antropofaga” (Almeida, 2003), ossia la propensione ad appropriarsi, risignificare e risimbolizzare elementi di credenze prese da altre religioni. Il caso del “fechamento”, tra i calciatori brasiliani, sembra essere emblematico di questo processo che, invece di rivelare la sua “faccia” neopentecostale, rafforza ancor di più il suo già alto grado di “bricolage religioso”. Dunque il “fechamento” come prodotto “sincretico” non sarebbe al servizio di una religione (neopentecostalismo) ma di tutte. Questo spiegherebbe il suo successo indipendentemente dalle appartenenze religiose dei giocatori. / Cette thèse traite, à partir d’une perspective anthropologique, des relations entre le football et la religion au Brésil. Plus précisément, celle-ci a pour objectif de comprendre une pratique des footballeurs brésiliens appelée “fechamento”. Ce terme désigne l’ensemble des expressions, corporelles et verbales, que les joueurs actionnent systématiquement avant les compétitions, et qui se distingue d’autres pratiques semblables par la récitation collective de la prière du Notre Père. D’un point de vue symbolique, l’herméneutique du « fechamento » permet d’atteindre une compréhension qui transcende l’objet en soi, révélant une particulière vision du monde (Geertz, 1989). A partir d’une ethnographie réalisée auprès des jeunes footballeurs du Sport Club Internacional de Porto Alegre (RS, Brésil) et complétée par le vécu de l’enquêteur pendant son long séjour au Brésil, la thèse essaie de comprendre le sens profond de cette pratique polymorphe, laquelle, par ses caractéristiques intrinsèques , se configure come un « bricolage religieux » , composé de morceaux de éléments variés provenant de croyances différentes, formant une mosaïque (Bastide, 1953-1970) dont la matrice catholico - chrétienne est la toile de fond A partir de cette perspective, nous pouvons relativiser l’impact du néopentecôtisme dans le football brésilien (Rial, 2012 ; 2013), tenant compte de sa caractéristique « religiophagique » (Oro, 2015) ou « anthropophagique » (Almeida, 2003), c’est-à-dire de sa propension à s’approprier, re-signifier et re-symboliser des éléments d’autres religions. Le cas du « fechamento », chez les footballeurs brésiliens, semble être emblématique de ce procès qui, au lieu de révéler sa « face » néopentecôtiste, renforce encore plus son degré déjà élevé de bricolage religieux. Donc le « fechamento » en tant que produit « syncrétique » ne serait au service d’une religion (néopentecôtisme) mais de toutes. Ceci expliquerait son succès indépendamment des appartenances religieuses des footballeurs. / Esta tese trata, a partir de uma perspectiva antropológica, das relações entre futebol e religião no Brasil. Mais especificamente, tem como objetivo compreender uma prática dos futebolistas brasileiros chamada “fechamento”. Este termo refere-se a um conjunto de expressões, corporais e verbais, que os futebolistas acionam sistematicamente antes as competições e que se distingue de práticas semelhantes pela recitação coletiva da reza do Pai Nosso. De um ponto de vista simbólico, a hermenêutica do “fechamento” permite alcançar uma compreensão que transcende o objeto em si, sendo reveladora de uma determinada visão de mundo (Geertz, 1989). A partir de uma etnografia realizada com os jogadores das categorias de base do Sport Club Internacional de Porto Alegre (RS, Brasil), complementada com o retrospecto do pesquisador durante a sua longa estada no Brasil, a tese procura revelar o significado profundo desta prática polimórfica que, pelas suas características intrínsecas, se configura como uma “bricolagem religiosa”, sendo constituída por pedaços de vários elementos de crenças diferentes, formando um mosaico (Bastide, 1953-70) onde a matriz católica-cristã constitui o pano de fundo A partir desta perspectiva é possível relativizar o impacto do neopentecostalismo no futebol brasileiro (Rial, 2012; 2013), tendo em consideração a sua característica “religiofágica” (Oro, 2015) ou “antropofágica” (Almeida, 2003), isto é, a propensão de se apropriar, ressignificar e ressimbolizar elementos de crenças tomadas de outras religiões. O caso do “fechamento”, entre os futebolistas brasileiros, parece ser emblemático deste processo que, em vez de revelar a sua “face” neopentecostal, reforça ainda mais o seu já alto grau de “bricolagem religiosa”. Portanto o “fechamento”, enquanto produto “sincrético”, não estaria ao serviço de apenas uma religião (neopentecostalismo), mas de todas. Isto explicaria o seu sucesso independentemente dos pertencimentos religiosos dos futebolistas / Starting from an anthropological perspective, this thesis deals with the relationship between football and religion in Brazil. In particular, it aims to understand a practice adopted by Brazilian footballers, which is called ‘fechamento’. This term refers to the set of verbal and bodily expressions that footballers systematically display before competitions, which differs from similar practices used for the collective recitation of the Lord’s Prayer. From a symbolic point of view, hermeneutics of ‘fechamento’ allows us to acquire an understanding that transcends the object per se, thus revealing a particular world view (Geertz, 1989). Starting from an ethnography carried out with the players of the youth team of Sport Club Internacional de Porto Alegre, Brazil and integrated with the experience gained by the researcher during his long stay in Brazil, this thesis aims to reveal the deep meaning of this polymorphic practice which, because of its intrinsic features, appears to be a ‘religious bricolage’, made up of ‘pieces’ of various elements of different beliefs, thus forming a ‘mosaic’ (Bastide, 1953-1970), for which the Catholic-Christian root represents the backdrop Starting from this perspective, it becomes possible to relativise the impact of Neo- Pentecostalism on Brazilian football (Rial, 2012; 2013), by taking into consideration its “religiophagous” (Oro, 2015) or “anthropophagous” (Almeida, 2003) feature, i.e. the tendency to incorporate, redefine and re-symbolise elements of beliefs taken from other religions. The case of ‘fechamento’, among Brazilian footballers, seems to be emblematic of this process which, instead of revealing its Neo-Pentecostal ‘face’, strengthens even more the already high degree of ‘religious bricolage’. Therefore ‘fechamento’ as a ‘syncretic’ product would no longer be based on one religion (Neo-Pentecostalism) but on all. This would explain its success regardless of the religious orientation of players.

L'objet de cette thèse est double. Elle a tout d'abord pour finalité d'enrichir la compréhension des pratiques dans leurs rapports aux normes en dépassant une vision binaire en termes d'opposition ou non. Elle entend par ailleurs approfondir la connaissance sur les pratiques, encore peu explorées mais pourtant fondamentales, des managers de première ligne en matière de gestion des mobilités internes. Adoptant une approche« HRM-in-practice » et abductive, cette thèse repose sur l'étude d'une grande entreprise publique qui souhaite faire de ses managers de « véritables acteurs » d'une politique dite « d'activation des mobilités internes». Cette recherche met alors en évidence une diversité des pratiques RH des managers de première ligne alors même qu'ils font face à des normes identiques émanant de la Direction qui restreignent fortement leurs marges de manœuvre formelles. En introduisant les concepts de transgression et de bricolage dans le cadre d'analyse de la perspective de la pratique, nous montrons que derrière cette diversité se dissimulent quatre manières différentes de se comporter face aux normes : les pratiques peuvent non seulement s'opposer ou non aux normes, mais également prendre de la distance ou non avec ces dernières. Cette distinction des pratiques en fonction de leurs rapports de transgression et de bricolage vis-à-vis des normes permet tout d'abord de mettre en évidence les caractéristiques en termes de moyens mobilisés et de logiques d'action qui les différencient. Ces diverses pratiques apparaissent par ailleurs comme des réponses locales à des tensions qui peuvent être considérées relativement aux normes en vigueur ou au système de gestion des mobilités internes. Nous montrons enfin que les différents types de pratiques identifiés participent diversement à la fabrique des mobilités internes. / The purpose of this thesis is twofold. It first aims to enrich the understanding of practices considering how they are related to norms without restricting our view to a binary approach of opposition or not. It also intends to deepen the knowledge about first-line managers' practices in the internal mobility management process. While fundamental, these practices still remain poorly explored. Adopting a « HRM-in-practice » and an abductive perspective, this thesis relies on the study of a large public company that intends to give its managers a key role in internal mobility process. This study reveals a diversity of first-line managers' HR practices even though they are faced with the same top management's norms that severely restrict their formal leeway. By introducing the concepts of deviance and bricolage into the Practice Perspective's analysis framework, we show that this diversity conceals four different ways of behaving towards norms: in addition to opposition or not to norms, practices can also apply them with more or Jess distance. The distinction of these practices regarding the consideration of norms with or without deviance and bricolage first highlights the differentiation in used resources and action logics. These practices can also be considered as local adaptations to tensions related either to current norms or to the internal mobility management system. We finally show that the different practices that have been identified contribute to the construction of internal mobility in different ways.

Promue comme la technique d'irrigation en théorie la plus efficiente, et mise à contribution pour régler les grandes crises d'eau, le goutte à goutte se diffuse très rapidement de par le monde. La perspective d'une technique étudiée en station expérimentale, sans utilisateurs, et en définitive idéalisée, nous a d'emblée interpellé. Rejetant une vision normative du goutte à goutte (ce qu'il devrait être/faire), nous l'avons étudié en pratique, en interactions avec une multitude d'acteurs (ce qu'est le goutte à goutte et ce qu'il fait et pour qui). Notre objectif est d'analyser comment la pratique de cette innovation technique a changé la technologie et les trajectoires socioprofessionnelles des acteurs, et l'impact sur les efficiences d'irrigation. Nous montrons comment les acteurs locaux ont pris le contrôle de l'innovation, et des responsabilités dans des domaines que l'on pensait réservés aux ingénieurs dans la production, l'utilisation et la diffusion de l'innovation. Ces initiatives locales croisent et renforcent les programmes étatiques de développement du goutte à goutte. La technologie a séduit un grand nombre d'acteurs non-conventionnels qui ont changé la technologie, mais ont changé aussi eux-mêmes. La diffusion réussie du goutte à goutte assure leur promotion socioprofessionnelle, et à leur tour ils vont attirer d'autres utilisateurs dans le monde du goutte à goutte. C'est là où se résume la force du goutte à goutte comme objet technique autour duquel de puissants réseaux sociotechniques se sont construits. Le bricolage a permis la conception de systèmes plus adaptés aux conditions locales, mais aussi un apprentissage de la technique pour apprivoiser le changement. D'une technologie importée accessible à une minorité de grands agriculteurs, une pluralité de systèmes de goutte à goutte de proximité sont désormais accessibles au plus grand nombre. Enfin, les performances d'irrigation de ces systèmes sont hétérogènes, certains agriculteurs irriguant 3-4 fois plus que les volumes nécessaires aux besoins de la culture. Ces performances peuvent être expliquées par des pratiques d'irrigation favorisant le confort hydrique de la plante, traduisant ainsi les logiques des acteurs. Aujourd'hui, « l'économie d'eau » est un objectif irréalisable, qui n'est prioritaire pour aucun des acteurs, y compris l'Etat-promoteur. Nous concluons qu'il serait intéressant de mobiliser les acteurs non-conventionnels pour en faire des alliés pour intégrer le concept d'économie d'eau sur le terrain auprès des utilisateurs. / Abstract Promoted as the most efficient irrigation technology, able to contribute to solving the major current water crises, drip irrigation spreads quickly throughout the world. The perspective of an idealized technology with a theoretical efficiency studied in experimental stations without users struck us immediately. Rejecting a normative view of drip irrigation (what it should be/do), we studied it in practice, interacting with a multitude of actors focusing on what it does and for whom. Our objective is to analyse how the practice of this technical innovation has changed the technology and the socio-professional pathways of different actors involved in drip irrigation, and analyse the impact on actual irrigation efficiencies. We show how local actors took control of the innovation taking responsibility in spheres once thought reserved for engineers in the production, use and dissemination of innovation. These local initiatives crossed and strengthened state development programs promoting drip irrigation. The technology attracted a large number of non-conventional actors who changed the technology, but also changed themselves. The successful diffusion of drip irrigation ensures their socio-professional promotion, and they in turn will attract more users to the world of drip irrigation. This constitutes the strength of drip irrigation, which is a technical object around which powerful socio-technical networks were built. Bricolage helped design systems better suited to local conditions, but was also a learning process to incorporate change. From an imported technology accessible to a minority of large farmers, a plurality of drip systems is now accessible for a wide diversity of farmers. Finally, the performance of irrigation systems is heterogeneous, some farmers irrigating 3-4 times the volume necessary for crop water requirements. This performance can be explained by irrigation practices favouring a water comfort to crops, reflecting the logic of the actors. Today, "water saving" is an unattainable goal, as it is not a priority for any of the actors, including the state. We conclude that it would be interesting to engage non-conventional actors as allies in order to promote the concept of water saving on the field with users.

Autour de la question de la modernisation des bâtiments protégés, la thèse analyse comment les acteurs implémentent de tels ajustements contemporains sans pour autant dénaturer le Patrimoine véhiculé et personnifié par le bâtiment. Considéré comme la représentation matérielle de l’institution des Bâtiments Protégés – i.e. son instanciation – le bâtiment protégé trouve sa légitimité dans son authenticité dont le respect par les acteurs est primordial pour maintenir la protection institutionnelle. Cependant, parce que la majorité des bâtiments protégés actuels n’ont pas été pensés originellement pour perdurer, i.e. être transmis aux futures générations, les travaux d’intervention pour modifier cet artéfact bâtiment mènent à de nombreux débats entre les acteurs qui participent à ces projets de construction au regard de ce qui doit être ou non patrimonialement considéré. Selon l’approche constructiviste de la méthodologie dite de théorie ancrée, et dans l’optique de comprendre comment ces acteurs parviennent à produire un seul et unique artéfact, la thèse met en avant le processus de construction de l’instantiation au sein duquel les constructions matérielle et symbolique sont considérées. Pour se faire, l’étude propose de coupler l’Institutionnalisme Scandinave et le Bricolage Collectif. En effet, pour sélectionner les matériaux de construction pertinents pour modifier un bâtiment protégé existant, les acteurs doivent dans un premier temps concevoir un cadre interprétatif, commun et partagé, basé sur l’authenticité du bâtiment qu’ils pensent être nécessaire de respecter selon les trois piliers institutionnels en présence. Un tel cadre est en fait une étape préliminaire servant à implémenter un dialogue double-niveau permettant la matérialisation de l’ensemble des idées immatérielles: 1) entre les acteurs et le cadre interprétatif pour tester les solutions matérielles suggérées et 2) entre chaque répertoire de chaque acteur, comprenant leur ressources à disposition, grâce à six critères de sélection qui aident les acteurs à décider quel matériau il est utile ou non d’utiliser. / The dissertation studies how actors implement contemporary adjustments in listed buildings without disrupting their embodied Heritage. The listed building’s legitimacy relies on its authenticity whose respect by actors is essential to maintain the institutional protection, as it is the material representation, or instantiation, of the Listed-Buildings Institution. However, intervention works to change such an artifact lead to various debates among actors, as the majority of current listed buildings were not originally constructed to last, i.e. to be transmitted to future generations. One debate during intervention works tackles the issue of what needs to be or not to be considered in terms of Heritage. Through a constructivist grounded-theory methodology, the dissertation allows the understanding of how actors succeed in producing one unique outcome. I propose the instantiation construction process in which both symbolic but also material constructions are emphasised. And to do so, I intertwine Scandinavian Institutionalism and Collective Bricolage. Indeed, actors need first to design, with the help of the three institutional pillars, a shared interpretative frame to select relevant building materials. They could thus modify an existing building in regards to what building’s authenticity deserves to be respected. This frame acts in fact as a preliminary step to implement a simultaneous two-level dialogue enabling the materialisation of the intangible ideas: 1) between actors and the frame to test the material solutions actors suggest and 2) between each actors’ “resources at hand” repertoires by means of six selection criteria that help them to make decision on which material is relevant to use or not.

Au début du 20e siècle, période de gestation de l’indigénisme, nait un art pictural indigéniste en Haïti. Cette peinture est dite haïtienne. Des peintres s’attèleront à représenter la réalité locale pour fonder cette peinture. La caractéristique de cet art est d’être ethniciste, c’est à dire qu’il se réfère à l’histoire, à la géographie, au folklore d’Haïti, etc. À partir de 1950- 1960, chez Jean-René Jérôme et Jacques Gabriel nous identifions l’abandon de la peinture ethniciste qui se traduit par l’introduction de nouveaux thèmes et une forte référence à la subjectivité. Nous cherchons à montrer dans ce mémoire que ces deux peintres abandonnent l’indigénisme en mettant en place la créolisation de leur langage visuel et une esthétique nouvelle, celle de la rencontre, à partir des actes d’appropriation, de citations et de bricolage. / At the beginning of the 20th century, gestation period of indigenism, an indigenous pictorial art emerges in Haiti. This art is said to be Haitian. Various painters will strive to depict the local reality in order to create this painting. This art’s characteristics are to be ethnic, meaning that it refers to Haitian history, geography and folklore, etc. From the 1950’s-1960’s era it seems that Jean -René Jérôme and Jacques Gabriel abandoned the ethnic base painting. That is reflected by the introduction of new themes and a strong reference to subjectivity. Our aim is to show that these two painters abandon the indigenist approach to replace it with a creolization of visual languages and a new aesthetic, one of the encounter, based on acts of appropriation, citations and redesigning (‘’bricolage’’).