Esta tese desenvolve o conceito de butinagem religiosa, a fim de entender como a mobilidade religiosa e a pluralização ocorrem no Brasil, especialmente no campo mediúnico já que até agora as explicações para o sincretismo não explicam satisfatoriamente como isso ocorre. Examinando como praticantes religiosos praticarm ao longo da história e da cultura eu identifico um tipo de experiência que escapa à estrutura estabelecida, tradição e cultura. Isso esclarece os processos sincréticos. Os dados foram coletados a partir de observação participante, entrevistas, jornais e biografias. Eu construo o conceito de butinagem religiosa a partir de uma metáfora das religiões ayahuasqueiras. O praticante religioso comparado a um beija-flor butina de uma denominação religiosa a outra produzindo sincretismo. Esta tese de doutorado é de alguma forma uma continuação da minha tese de mestrado intitulada "Entre a rosa e o beija-flor: um estudo antropológico de trajetórias na União do Vegetal (UDV) e no Santo Daime". / This thesis develops the concept of religious butinage in order to understand what form of religious mobility and pluralization occur in Brazil, especially in the mediumistic field, since so far the explanations for syncretism do not satisfactorily explain as it occurs. By examining how religious practitioners practice throughout history and culture I identify some kind of experience that escapes the established structure, tradition and culture. It clarifies the syncretic processes. Data have been collected from participant observation, interviews, newspapers, and biographies. I build up the concept of religious butinage by a metaphor from ayahuasca religions. The religious practitioner compared with a hummingbird makes butinage from a religious denomination to another producing syncretism. This doctoral thesis is in some way a continuation of my master's thesis entitled: “Between the rose and the hummingbird: An anthropological study of trajectories in the União do Vegetal (UDV) and the Santo Daime”.

Esta tese desenvolve o conceito de butinagem religiosa, a fim de entender como a mobilidade religiosa e a pluralização ocorrem no Brasil, especialmente no campo mediúnico já que até agora as explicações para o sincretismo não explicam satisfatoriamente como isso ocorre. Examinando como praticantes religiosos praticarm ao longo da história e da cultura eu identifico um tipo de experiência que escapa à estrutura estabelecida, tradição e cultura. Isso esclarece os processos sincréticos. Os dados foram coletados a partir de observação participante, entrevistas, jornais e biografias. Eu construo o conceito de butinagem religiosa a partir de uma metáfora das religiões ayahuasqueiras. O praticante religioso comparado a um beija-flor butina de uma denominação religiosa a outra produzindo sincretismo. Esta tese de doutorado é de alguma forma uma continuação da minha tese de mestrado intitulada "Entre a rosa e o beija-flor: um estudo antropológico de trajetórias na União do Vegetal (UDV) e no Santo Daime". / This thesis develops the concept of religious butinage in order to understand what form of religious mobility and pluralization occur in Brazil, especially in the mediumistic field, since so far the explanations for syncretism do not satisfactorily explain as it occurs. By examining how religious practitioners practice throughout history and culture I identify some kind of experience that escapes the established structure, tradition and culture. It clarifies the syncretic processes. Data have been collected from participant observation, interviews, newspapers, and biographies. I build up the concept of religious butinage by a metaphor from ayahuasca religions. The religious practitioner compared with a hummingbird makes butinage from a religious denomination to another producing syncretism. This doctoral thesis is in some way a continuation of my master's thesis entitled: “Between the rose and the hummingbird: An anthropological study of trajectories in the União do Vegetal (UDV) and the Santo Daime”.

Esta tese desenvolve o conceito de butinagem religiosa, a fim de entender como a mobilidade religiosa e a pluralização ocorrem no Brasil, especialmente no campo mediúnico já que até agora as explicações para o sincretismo não explicam satisfatoriamente como isso ocorre. Examinando como praticantes religiosos praticarm ao longo da história e da cultura eu identifico um tipo de experiência que escapa à estrutura estabelecida, tradição e cultura. Isso esclarece os processos sincréticos. Os dados foram coletados a partir de observação participante, entrevistas, jornais e biografias. Eu construo o conceito de butinagem religiosa a partir de uma metáfora das religiões ayahuasqueiras. O praticante religioso comparado a um beija-flor butina de uma denominação religiosa a outra produzindo sincretismo. Esta tese de doutorado é de alguma forma uma continuação da minha tese de mestrado intitulada "Entre a rosa e o beija-flor: um estudo antropológico de trajetórias na União do Vegetal (UDV) e no Santo Daime". / This thesis develops the concept of religious butinage in order to understand what form of religious mobility and pluralization occur in Brazil, especially in the mediumistic field, since so far the explanations for syncretism do not satisfactorily explain as it occurs. By examining how religious practitioners practice throughout history and culture I identify some kind of experience that escapes the established structure, tradition and culture. It clarifies the syncretic processes. Data have been collected from participant observation, interviews, newspapers, and biographies. I build up the concept of religious butinage by a metaphor from ayahuasca religions. The religious practitioner compared with a hummingbird makes butinage from a religious denomination to another producing syncretism. This doctoral thesis is in some way a continuation of my master's thesis entitled: “Between the rose and the hummingbird: An anthropological study of trajectories in the União do Vegetal (UDV) and the Santo Daime”.

Chez les pollinisateurs sociaux, comme l'abeille domestique (Apis mellifera L.) et le bourdon terrestre (Bombus terrestris L.), mes deux modèles d'étude, différents individus sont spécialisés dans différentes tâches. Il est admis que différents types de comportement de butinage contribuent à une optimisation des performances de la colonie. Actuellement, les populations de pollinisateurs sont exposées à des stress environnementaux, qui sont connus pour perturber le comportement des individus en visant directement leur cognition. Il est ainsi crucial de mieux comprendre comment les colonies d'abeilles et de bourdons maintiennent une activité de butinage efficace, et quels sont les effets de stress environnementaux sur les butineuses. Dans cette thèse, j'ai donc examiné les différentes stratégies de butinage pour différentes sources de nourriture, pollen et nectar, et les variabilités interindividuelles dans le comportement de butinage. Je me suis aussi intéressé à l'impact de stress tels que les pesticides sur l'efficacité de butinage. J'ai utilisé la technologie RFID pour suivre le comportement des abeilles tout au long de leur vie. J'ai trouvé que les colonies d'abeilles et de bourdons reposent sur un petit groupe d'individus très actifs qui fournissent la majorité de la nourriture pour la colonie. Chez les abeilles, ces individus très actifs sont aussi plus efficaces pour collecter nectar et pollen. J'ai aussi identifié l'existence de différentes stratégies pour la collecte de pollen ou de nectar. Ensuite, j'ai pu montrer que les bourdons ont des différences interindividuelles très marquées dans un test de navigation, une tâche cruciale dans le comportement de butinage. Finalement, j'ai testé l'effet néfaste de pesticides sur l'apprentissage visuel chez l'abeille. Cette thèse a pour but de mieux comprendre les causes de vulnérabilité des pollinisateurs aux stress environnementaux. Mes résultats soulignent le besoin de considérer la diversité comportementale comme une adaptation des espèces de pollinisateurs sociaux, mais aussi comme une potentielle cause de vulnérabilité de la colonie vis-à-vis des stress. / In social insects, such as bees, different individuals specialise in the collection of different resources, and it is assumed that natural behavioural variability among foragers contributes to a self-organised optimisation of colony performance. Currently, bee populations are facing an increasing number of environmental stressors, known to disturb the behaviour of individuals, presumably upon their impact on cognitive capacities. Hence it is important to learn more about how stressors impact on individual foraging behaviour to understand how a colony maintains effective nutrition and development. In this thesis in cognitive ecology, I examined the different foraging strategies for the different macronutrient sources, pollen and nectar, and the inter-individual variation in bee foraging performance. I also looked at how stressors, such as pesticides, can impact on bee foraging efficiency. I compared two social Hymenoptera that vary in their level of social complexity: the European honey bee (Apis mellifera L.) and the buffed-tailed bumblebee (Bombus terrestris L.). I used Radio Frequency Identification (RFID) to automatically track the foraging behaviour of bees throughout their life. I found that honey bee and bumblebee colonies rely on a subset of very active bees to supply the whole colony needs. In honey bees, these foragers are more efficient and collect more pollen. I also identified different strategies for pollen or nectar collection in both species. Using manipulative experiments, I then showed that bees exhibit consistent inter-individual different behaviours in a spatial learning task and that pesticides impair visual learning. My thesis aims at better explaining the causes of vulnerability of pollinators to sublethal pesticides and other environmental stressors. The results highlight the need for considering behavioural diversity as an adaptation for social insects, as well as a potential dimension of colony-level vulnerability to environmental stressors that can impair the whole colony nutritional balance.

Les écosystèmes forestiers naturels du Sud-Ouest de l’océan Indien (SOOI) sont fortement impactés par la déforestation et font face à de nombreuses invasions biologiques pouvant altérer leur processus, en particulier les interactions de type plantes-pollinisateur. C’est dans ce contexte que s’inscrit cette thèse, décrivant les relations entre un pollinisateur généraliste indigène : Apis mellifera unicolor et la flore de deux écosystèmes de Ranomafana : RA et de Mare Longue : ML. La description palynologique de 135 espèces issues de 52 familles de plantes mellifères de la formation de RA, a fait ressortir les caractères spécifiques des pollens liés à une pollinisation entomophile. Dans un second temps, des suivis phénologiques mensuels de 131 espèces (90% d’indigènes) à RA et 120 espèces (53% d’exotiques) à ML ont permis d’identifier et d’estimer les ressources florales disponibles. Pendant un an, l’analyse mensuelle des miels et pollens collectés a permis de dresser l’inventaire des ressources florales réellement exploitées. Les espèces indigènes ont été significativement plus butinées que les espèces exotiques, malgré une diversité de ressources exotiques supérieures à celles des indigènes (ML). Le comportement de butinage de l’abeille sur le genre Weinmannia a été analysé sur la base de 104 h de vidéo (W. bojeriana et W. rutenbergii à Madagascar, et W. tinctoria à La Réunion). Les fleurs ont été visitées par un cortège de pollinisateurs potentiels : coléoptères, diptères, lépidoptères et autres hyménoptères. A. m. unicolor était le visiteur le plus fréquent à Madagascar. L’ensemble de ces résultats a permis de confirmer le comportement généraliste d’A. m. unicolor, avec toutefois une préférence forte et significative pour les espèces florales indigènes des strates arborées et arbustives et permet d’émettre des hypothèses sur la complexité des interactions entre l’abeille et les écosystèmes du hotspot de biodiversité SOOI. / The natural forest ecosystems of the Southwest Indian Ocean (SOOI) have been strongly impacted by deforestation and face many biological invasions that are alter their balance, particularly plant-pollinator interactions. It is in this context that this thesis is set, describing the relations between an indigenous general pollinator: Apis mellifera unicolor and the flora of two ecosystems of Madagascar (Ranomafana: RA) and Reunion (Mare Longue: ML). The palynological description of 135 species from 52 families of melliferous plants from the RA formation, highlighted the specific criteria of pollens associated with entomophilous pollination. In a second time, monthly phenological monitoring of 131 species (90% native) to RA and 120 species (53% exotic) to ML allowed to identify and estimate the available floral resources. During one year, the monthly analysis of honeys and pollen collected enabled an inventory of the floral resources actually exploited. Native species were significantly more visited than exotic species, despite a diversity of exotic resources superior to that of the natives (ML). The foraging behaviour of the honeybee on the genus Weinmannia was analysed on the basis of 104 hours of video (W. bojeriana and W. rutenbergii in Madagascar, and W. tinctoria in Reunion Island). The flowers were visited by many potential pollinators: Coleoptera, Diptera, Lepidoptera and other Hymenoptera. A. m. unicolor was the most frequent visitor to the two species from Madagascar. The results confirmed the generalist behaviour of A. m. unicolor, with, however, a strong and significant preference for native floral species of tree and shrub strata and makes it possible to speculate on the important place of this bee in the ecosystems of the SOOI biodiversity hotspot.

Depuis le début du XXème siècle, l’évolution de l’agriculture et l'intensification des pratiques agricoles ont conduit à des modifications profondes du paysage induisant des pertes importantes d’habitats naturels et semi-naturels. Ces changements, entraînant notamment la diminution des ressources végétales et impliquant l'utilisation systématique de pesticides, ont des répercussions sur les colonies d’abeilles. C’est dans ce contexte que, durant deux saisons apicoles, des inventaires botaniques ont été réalisés au sein de l’aire de butinage de deux ruchers situés en paysage de grande culture du nord-ouest de la France et que des échantillons de pelotes de pollen et de miels prélevés dans ces ruchers ont été analysés. L’objectif était de comparer les ressources floristiques disponibles et celles réellement exploitées par les abeilles et d’entrevoir les stratégies de butinage mises en place dans ce cadre paysager. Les relevés floristiques ont permis de distinguer d’une part, de larges surfaces d’espèces cultivées, à floraison ponctuelle et d’autre part, des surfaces non cultivées, de plus petite taille, occupées par de nombreuses espèces sauvages dont la floraison s’étale sur la totalité de la saison apicole. Les analyses palynologiques montrent que ces espèces floristiques sauvages sont exploitées en continu y compris pendant la période de floraison des espèces cultivées. Bien que cette étude ne soit pas en mesure de le démontrer, il est possible que les espèces sauvages procurent aux colonies un apport nutritionnel que la floraison ponctuelle des plantes cultivées ne peut totalement compenser. Une meilleure connaissance de la valeur nutritionnelle des différents pollens d’essences végétales, ainsi que des besoins alimentaires basiques nécessaires au développement et à la pérennisation des colonies devraient aider à éprouver cette hypothèse. / Since the beginning of the XXth century, the evolution of agriculture and the intensification of farming practices have led to landscape changes with the loss of natural and semi-natural habitats. These changes, involving a decrease of plant resources and a use of pesticides, may have noticeable impact on honey bee colonies. In this framework of weakened biodiversity, the initiative was taken of recording botanical species growing in the foraging area of two apiaries in cultivated landscapes of Western France and sampling pollen pellets and honey for pollen species determination during two successive beekeeping seasons. The aim of this study was to compare the available flora resources with those really exploited by the honey bees, to get a glimpse of the foraging strategies developed by the colonies in this landscape context. The floristic readings enabled to distinguish wide areas of cultivated plant species characterized by temporary blossoms from areas of wild species characterized by much smaller superficies and by flowerings spread over the year. Palynological analyses indicate that wild floristic species are exploited throughout the beekeeping season including during blooms of cultivated plant species. Even though not conclusively stated by the present study, it is possible that wild species provide colonies with nutritional intakes that cannot be totally compensated by temporary blooms of cultivated plants. A more extended knowledge of the nutritional values of pollens produced by plant species together with a better understanding of basic food needs for development and perennisation of colonies should help to test this hypothesis.

Dentro dos “novos movimentos religiosos” encontramos as religiões ayahuasqueiras brasileiras União do Vegetal (UDV) e o Santo Daime. Essas duas religiões se baseiam no uso do chá psicoativo ayahuasca, conhecido como vegetal e daime, respectivamente. Tiveram início na região amazônica e estão presentes nos centros urbanos em praticamente todo o Brasil e em outros países, a partir de uma difusão configurada no contexto da “nova consciência religiosa”. Este contexto é marcado por uma pluralidade religiosa referente a uma tradição de ecletismo e circularidade. Esta intensa mobilidade e circulação das pessoas entre diferentes experiências espirituais está calcada numa dinâmica de conversões, desconversões e reconversões típico da bem emprega metáfora do peregrino de Hervieu-Léger (1999). Numa pesquisa etnográfica centrada na União do Vegetal (UDV) e no Santo Daime de Porto Alegre/Grande Porto Alegre (RS) buscou-se através de um estudo comparativo e de análise de trajetórias compreender como os fiéis conjugam mobilidade e fidelidade religiosa focalizando os processos de conversão, desconversão e reconversão, partindo da hipótese de que o processo de conversão estaria ligado a uma interface entre a “estrutura” e a experiência religiosa com base na perspectiva da “butinage religiosa” proposta por Edio Soares (2009), num contraponto a idéia de “bricolage”. A “tradução” da pesquisa foi construída com base numa metáfora que representa a simbologia nativa: a rosa e o beija-flor. Para a UDV a rosa representa o chá ayahuasca e o beija-flor simboliza o Espírito Santo para os daimistas, representado no próprio espírito dos mestres fundadores da doutrina. / Within the "new religious movements" we find the Brazilian ayahuasca religions União do Vegetal (UDV) and the Santo Daime. These two religions are based on the use of psychoactive tea ayahuasca, known as vegetable and daime, respectively. Started in the Amazon region and are present in almost all urban centers in Brazil and other countries, from a broadcast set in the context of "new religious consciousness." This context is marked by a number referring to a religious tradition of eclecticism and circularity. This high degree of mobility and movement between different spiritual experiences is grounded in a dynamic conversion, desconversion and reconversion typical and well-used on the metaphor of the pilgrim Hervieu-Léger (1999). In an ethnographic study focused on the União do Vegetal (UDV) and Santo Daime in Porto Alegre/Grande Porto Alegre (RS) was sought through a comparative study and analysis of trajectories understand how the faithful combine mobility and religious fidelity focusing on the processes conversion, desconversion and reconversion, assuming that these would be linked to an interface between the "structure" and religious experience from the perspective of "religious butinage" proposed by Edio Soares (2009), in contrast to the idea of “bricolage”. The "translation" of the research was built on a metaphor that represents the native symbols: the rose and the hummingbird. For the rose represents the UDV ayahuasca and the hummingbird symbolizes the Holy Spirit to the daimistas, represented the own spirit of the founding masters of doctrine.

Dentro dos “novos movimentos religiosos” encontramos as religiões ayahuasqueiras brasileiras União do Vegetal (UDV) e o Santo Daime. Essas duas religiões se baseiam no uso do chá psicoativo ayahuasca, conhecido como vegetal e daime, respectivamente. Tiveram início na região amazônica e estão presentes nos centros urbanos em praticamente todo o Brasil e em outros países, a partir de uma difusão configurada no contexto da “nova consciência religiosa”. Este contexto é marcado por uma pluralidade religiosa referente a uma tradição de ecletismo e circularidade. Esta intensa mobilidade e circulação das pessoas entre diferentes experiências espirituais está calcada numa dinâmica de conversões, desconversões e reconversões típico da bem emprega metáfora do peregrino de Hervieu-Léger (1999). Numa pesquisa etnográfica centrada na União do Vegetal (UDV) e no Santo Daime de Porto Alegre/Grande Porto Alegre (RS) buscou-se através de um estudo comparativo e de análise de trajetórias compreender como os fiéis conjugam mobilidade e fidelidade religiosa focalizando os processos de conversão, desconversão e reconversão, partindo da hipótese de que o processo de conversão estaria ligado a uma interface entre a “estrutura” e a experiência religiosa com base na perspectiva da “butinage religiosa” proposta por Edio Soares (2009), num contraponto a idéia de “bricolage”. A “tradução” da pesquisa foi construída com base numa metáfora que representa a simbologia nativa: a rosa e o beija-flor. Para a UDV a rosa representa o chá ayahuasca e o beija-flor simboliza o Espírito Santo para os daimistas, representado no próprio espírito dos mestres fundadores da doutrina. / Within the "new religious movements" we find the Brazilian ayahuasca religions União do Vegetal (UDV) and the Santo Daime. These two religions are based on the use of psychoactive tea ayahuasca, known as vegetable and daime, respectively. Started in the Amazon region and are present in almost all urban centers in Brazil and other countries, from a broadcast set in the context of "new religious consciousness." This context is marked by a number referring to a religious tradition of eclecticism and circularity. This high degree of mobility and movement between different spiritual experiences is grounded in a dynamic conversion, desconversion and reconversion typical and well-used on the metaphor of the pilgrim Hervieu-Léger (1999). In an ethnographic study focused on the União do Vegetal (UDV) and Santo Daime in Porto Alegre/Grande Porto Alegre (RS) was sought through a comparative study and analysis of trajectories understand how the faithful combine mobility and religious fidelity focusing on the processes conversion, desconversion and reconversion, assuming that these would be linked to an interface between the "structure" and religious experience from the perspective of "religious butinage" proposed by Edio Soares (2009), in contrast to the idea of “bricolage”. The "translation" of the research was built on a metaphor that represents the native symbols: the rose and the hummingbird. For the rose represents the UDV ayahuasca and the hummingbird symbolizes the Holy Spirit to the daimistas, represented the own spirit of the founding masters of doctrine.

Dentro dos “novos movimentos religiosos” encontramos as religiões ayahuasqueiras brasileiras União do Vegetal (UDV) e o Santo Daime. Essas duas religiões se baseiam no uso do chá psicoativo ayahuasca, conhecido como vegetal e daime, respectivamente. Tiveram início na região amazônica e estão presentes nos centros urbanos em praticamente todo o Brasil e em outros países, a partir de uma difusão configurada no contexto da “nova consciência religiosa”. Este contexto é marcado por uma pluralidade religiosa referente a uma tradição de ecletismo e circularidade. Esta intensa mobilidade e circulação das pessoas entre diferentes experiências espirituais está calcada numa dinâmica de conversões, desconversões e reconversões típico da bem emprega metáfora do peregrino de Hervieu-Léger (1999). Numa pesquisa etnográfica centrada na União do Vegetal (UDV) e no Santo Daime de Porto Alegre/Grande Porto Alegre (RS) buscou-se através de um estudo comparativo e de análise de trajetórias compreender como os fiéis conjugam mobilidade e fidelidade religiosa focalizando os processos de conversão, desconversão e reconversão, partindo da hipótese de que o processo de conversão estaria ligado a uma interface entre a “estrutura” e a experiência religiosa com base na perspectiva da “butinage religiosa” proposta por Edio Soares (2009), num contraponto a idéia de “bricolage”. A “tradução” da pesquisa foi construída com base numa metáfora que representa a simbologia nativa: a rosa e o beija-flor. Para a UDV a rosa representa o chá ayahuasca e o beija-flor simboliza o Espírito Santo para os daimistas, representado no próprio espírito dos mestres fundadores da doutrina. / Within the "new religious movements" we find the Brazilian ayahuasca religions União do Vegetal (UDV) and the Santo Daime. These two religions are based on the use of psychoactive tea ayahuasca, known as vegetable and daime, respectively. Started in the Amazon region and are present in almost all urban centers in Brazil and other countries, from a broadcast set in the context of "new religious consciousness." This context is marked by a number referring to a religious tradition of eclecticism and circularity. This high degree of mobility and movement between different spiritual experiences is grounded in a dynamic conversion, desconversion and reconversion typical and well-used on the metaphor of the pilgrim Hervieu-Léger (1999). In an ethnographic study focused on the União do Vegetal (UDV) and Santo Daime in Porto Alegre/Grande Porto Alegre (RS) was sought through a comparative study and analysis of trajectories understand how the faithful combine mobility and religious fidelity focusing on the processes conversion, desconversion and reconversion, assuming that these would be linked to an interface between the "structure" and religious experience from the perspective of "religious butinage" proposed by Edio Soares (2009), in contrast to the idea of “bricolage”. The "translation" of the research was built on a metaphor that represents the native symbols: the rose and the hummingbird. For the rose represents the UDV ayahuasca and the hummingbird symbolizes the Holy Spirit to the daimistas, represented the own spirit of the founding masters of doctrine.

L’abeille domestique (Apismellifera) a un rôle majeur dans les écosystèmes naturels et agronomiques mais est exposée à un nombre croissant de pressions environnementales (nouveaux parasites, xénobiotiques, variations climatiques et malnutrition). Dans ce contexte, la compréhension des phénomènes impliqués dans les réponses au stress ainsi que leurs coûts associés devient cruciale pour mieux appréhender l’impact de ces pressions sur les abeilles. L’émergence d’un stress perturbe généralement l’homéostasie de l’organisme qui doit mettre en place une cascade d’adaptations physiologiques et comportementales pour le surmonter. Cependant, du fait de son mode de vie social, il est raisonnable de penser que les réponses vont se faire dans l’intérêt du groupe et non plus seulement dans l’intérêt de l’individu. Afin de caractériser les réponses au stress et de déterminer leur spécificité en fonction de la nature du stimulus (xénobiotiques, immunitaire, thermique, social), j’ai adopté une approche multidisciplinaire en ciblant l’identification des modifications i) physiologiques associées à la division du travail, ii) du métabolisme énergétique, et iii) comportementales. J’ai démontré quequelque soit leur rôle social (nourrice, gardienne, butineuse), les abeilles répondent de la même manière à un stress donné, si celui-­ci est écologiquement pertinent (hyperthermie et stress immunitaire mais pas xénobiotique). Une tendance à la diminution des ressources énergétiques a également été observée suite à un stress suggérant une modification des performances comportementales. Afin de vérifier cela, je me suis concentrée sur l’activité de butinage; le vol chez les insectes étant un des processus physiologiques les plus coûteux du règne animal. Une altération des performances de butinage a été mise en évidence chez les abeilles soumises à un stress immunitaire avec une réorientation des préférences de butinage au dépens du pollen, plus coûteux àc ollecter et moins riche en ressource énergétique que le nectar ; ceci probablement pour pallier au coût énergétique du stress. En revanche, en réponse àune hyperthermie, une augmentation de l’activité de butinage a été observée mais sans engendrer un coût supplémentaire au niveau des ressources collectées.Ces résultats sont discutés à la lumière du coût énergétique du stress et des conséquences potentielles sur les performances des abeilles, qui infine pourrait perturber l’homéostasie énergétique de la colonie. / Honeybees (Apis mellifera), which play an important role in natural and agronomic ecosystems, are exposed to a growing number of environmental pressures(new parasites, pesticides, climatechangeand poor nutrition). In this context, deciphering the mechanisms underlying stress responses and their costs becomes crucial to better understand theim pact of these pressures. Stress usually represents a challenge to the homeostasis of a norganism. In response, a cascade of physiological and behavioural adaptations enables the organism to cope with the stress. However, dueto their sociallife style, we could suggest that stress response in honeybees will occurin the interest of the colony and not only in the interest of the individual. To characterise the stress response and determine its specificity according to the stimulus (xenobiotic, immune, thermal, social), I developed a multidisciplinary approach to identify changes in i) task-­related physiology, ii) energetic metabolism, and iii) behaviour. I demonstrated that, regardless of their social function (nurse, guard, forager), bees respond in the sameway to a given stress, if itis ecologically-­relevant (heat and immune stress but not pesticides). Atendencytoward decreas ingenergetic resources was also observed following stress exposure, which suggests changes in behavioural performance.In order to test this hypothesis, I analysed changes in foraging activity in response to stress, as insect flight is one of the most costly physiological processes in the animal kingdom. I found that for aging performances were affected by animmune stress : bees changed their foraging preferences at the expense of pollen, probably to reduce the stress energetic cost, given that pollen is more costly to collect and provides alower energetic return than nectar. In contrast, in response to heat stress, an increase in colony for aging activity was observed, without an additional cost on resource collection. These results are discussed in the light of stress energetic cost and its potential consequences onhoneybee performances, which could disrupt the colony’s energetic homeostasis.