Au niveau système, un ensemble d'experts spécifient des propriétés fonctionnelles et non fonctionnelles en utilisant chacun leurs propres modèles théoriques, outils et environnements. Chacun essaye d'utiliser les formalismes les plus adéquats en fonction des propriétés à vérifier. Cependant, chacune des vues d'expertise pour un domaine s'appuie sur un socle commun et impacte direct ou indirectement les modèles décrits par les autres experts. Il est donc indispensable de maintenir une cohérence sémantique entre les différents points de vue, et de pouvoir réconcilier et agréger chacun des points de vue avant de poursuivre les différentes phases d'analyse. Cette thèse propose un modèle, dénommé PRISMSYS, qui s'appuie sur une approche multi-vue dirigée par les modèles et dans laquelle pour chacun des domaines, chaque expert décrit les concepts de son domaine et la relation que ces concepts entretiennent avec le modèle socle. L'approche permet de maintenir la cohérence sémantique entre les différentes vues à travers la manipulation d'événements et d'horloges logiques. PRISMSYS est basé sur un profil UML qui s'appuie autant que possible sur les profils SysML et MARTE. Le modèle sémantique qui maintien la cohérence est spécifié avec le langage CCSL qui est un langage formel déclaratif pour la spécification de relations causales et temporelles entre les événements de différentes vues. L'environnement proposé par PRISMSYS permet la co-simulation du modèle et l'analyse. L'approche est illustrée en s'appuyant sur une architecture matérielle dans laquelle le domaine d'analyse privilégié est un domaine de consommation de puissance. / At the system-level, experts specify functional and non-functional properties by employing their own theoretical models, tools and environments. Such experts attempt to use the most adequate formalisms to verify the defined system properties in a specific domain. Nevertheless, each one of these experts' views is supported on a common base and impacts directly or indirectly the models described by the other experts. Therefore, it is essential to keep a semantic coherence among the different points of view, and also to be able to reconcile and to include all the points of view before undertaking the different phases of the analysis. This thesis proposes a specific domain model called PRISMSYS. This model is based on a model-driven multi-view approach where the concepts, and the relationships between them, are described for each experts' domain. Moreover, these concepts maintain a relation with a backbone model. PRISMSYS allows keeping a semantic coherence among the different views by means of the manipulation of events and logical clocks. PRISMSYS is represented in an UML profile, supported as much as possible by SysML and MARTE. The semantic model, which preserves the view coherence, is specified by using CCSL, a declarative formal language for the specification of causal and temporal relationships between events of different views. The environment proposed by PRISMSYS allows the co-simulation of the model and its analysis. The approach is illustrated taking as case study an electronic system, where the main domain analysis is power consumption.

CCSL (Clock Constraint Specification Language) a été construit pour abstraire les données et l'algorithme dans l'intention de focaliser sur les événements et le contrôle. Même si CCSL a été initialement conçu pour servir de modèle de temps au profil UML MARTE, il est devenu un langage de modélisation à part entière dédié à la capture des relations de causalités, chronologiques et temporelles, propres à un modèle. Il est destiné à complémenter des modèles syntaxiques qui eux capturent les structures de données, l'architecture et l'algorithme. Ce document commence par décrire les modèles de parallélisme qui ont inspirés CCSL. Ensuite, le langage CCSL est présenté puis utilisé pour construire des bibliothèques dédiées à deux spécifications standardisées dans les domaines de l'avionique (AADL) et de l'automobile (East-ADL). Finalement, nous introduisons une technique basée sur des observateurs pour vérifier des implantations (Esterel et VHDL) et s'assurer qu'elles respectent bien les propriétés données par une spécification CCSL.

In modern times, human life is intrinsically depending on real-time embedded systems (RTES) with increasingly safety-critical and mission-critical features, for instance, in domains such as automotive and avionics. These systems are characterized by stringent functional requirements and require predictable timing behavior. However, the complexity of RTES has been ever increasing requiring systematic development methods. To address these concerns, model-based frameworks and component-based design methodologies have emerged as a feasible solution. Further, system artifacts such as requirements/specifications, architectural designs as well as behavioral models like statemachine views are integrated within the development process. However, several challenges remain to be addressed, out of which two are especially important: expressiveness, to represent the real-time and causality behavior, and analyzability, to support verification of functional and timing behavior. As the main research contribution, this thesis presents design and verification techniques for model-based development of RTES, addressing expressiveness and analyzability for architectural and behavioral models. To begin with, we have proposed a systematic design process to support component-based development. Next, we have provided a real-time semantic basis, in order to support expressiveness and verification for structural and behavioral models. This is achieved by defining an intuitive formal semantics for real-time component models, using ProCom, a component model developed at our research centre, and also using the CCSL (Clock Constraint Specification Language), an expressive language for specification of timed causality behavior. This paves the way for formal verification of both architectural and behavioral models, using model checking, as we show in this work, by transforming the models into timed automata and performing verification using UPPAAL, a model checking tool based on timed automata. Finally, the research contributions are validated using representative examples of RTES as well as an industrial case-study. / ARROWS

Au niveau système, un ensemble d'experts spécifient des propriétés fonctionnelles et non fonctionnelles en utilisant chacun leurs propres modèles théoriques, outils et environnements. Chacun essaye d'utiliser les formalismes les plus adéquats en fonction des propriétés à vérifier. Cependant, chacune des vues d'expertise pour un domaine s'appuie sur un socle commun et impacte direct ou indirectement les modèles décrits par les autres experts. Il est donc indispensable de maintenir une cohérence sémantique entre les différents points de vue, et de pouvoir réconcilier et agréger chacun des points de vue avant de poursuivre les différentes phases d'analyse. Cette thèse propose un modèle, dénommé PRISMSYS, qui s'appuie sur une approche multi-vue dirigée par les modèles et dans laquelle pour chacun des domaines, chaque expert décrit les concepts de son domaine et la relation que ces concepts entretiennent avec le modèle socle. L'approche permet de maintenir la cohérence sémantique entre les différentes vues à travers la manipulation d'événements et d'horloges logiques. PRISMSYS est basé sur un profil UML qui s'appuie autant que possible sur les profils SysML et MARTE. Le modèle sémantique qui maintien la cohérence est spécifié avec le langage CCSL qui est un langage formel déclaratif pour la spécification de relations causales et temporelles entre les événements de différentes vues. L'environnement proposé par PRISMSYS permet la co-simulation du modèle et l'analyse. L'approche est illustrée en s'appuyant sur une architecture matérielle dans laquelle le domaine d'analyse privilégié est un domaine de consommation de puissance.

This study which is the product of library research and fieldwork seeks, on account of the persistent marginalisation of African Traditional Religion (ATR) in Sierra Leone by Islam and Christianity, to investigate the place of ATR in inter-religious encounters in the country since the advent of Islam and Christianity. As in most of sub-Saharan Africa, ATR is the indigenous religion of Sierra Leone. When the early forebears and later progenitors of Islam and Christianity arrived, they met Sierra Leone indigenes with a remarkable knowledge of God and a structured religious system. Successive Muslim clerics, traders, and missionaries were respectful of and sensitive to the culture and religion of the indigenes who accommodated them and offered them hospitality. This approach resulted in a syncretistic brand of Islam. In contrast, most Christian missionaries adopted an exclusive and insensitive approach to African culture and religiosity. Christianity, especially Protestantism, demanded a complete abandonment of African culture and religion, and a total dedication to Christianity. This attitude has continued by some indigenous clerics and religious leaders to the extent that Sierra Leone Indigenous Religion (SLIR) and it practitioners continue to be marginalised in Sierra Leone's inter-religious dialogue and cooperation. Although the indigenes of Sierra Leone were and continue to be hospitable to Islam and Christianity, and in spite of the fact that SLIR shares affinity with Islam and Christianity in many theological and practical issues, and even though there are many Muslims and Christians who still hold on to traditional spirituality and culture, Muslim and Christian leaders of these immigrant religions are reluctant to include Traditionalists in interfaith issues in the country. The formation and constitution of the Inter-Religious Council of Sierra Leone (IRCSL) which has local and international recognition did not include ATR. These considerations, then beg the questions: * Why have Muslim and Christian leaders long marginalised ATR, its practices and practitioners from interfaith dialogue and cooperation in Sierra Leone? * What is lacking in ATR that continues to prevent practitioners of Christianity and Islam from officially involving Traditionalists in the socio-religious development of the country? Muslim and Christians have given several factors that are responsible for this exclusion: * The prejudices that they inherited from their forebears * ATR lacks the hallmarks of a true religion * ATR is primitive and economically weak * The fear that the accommodation of ATR will result in syncretism and nominalism * Muslims see no need to dialogue with ATR practitioners, most of whom they considered to be already Muslims Considering the commonalities ATR shares with Islam and Christianity, and the number of Muslims and Christians who still hold on to traditional spirituality, these factors are not justifiable. Although Islam and Christianity are finding it hard to recognise and include ATR in interfaith dialogue and cooperation in Sierra Leone, ATR continues to play a vital role in Sierra Leone's national politics, in the search and maintenance of employment, and in the judicial sector. ATR played a crucial part during and after the civil war. The national government in its Truth and Reconciliation Commission (TRC) report acknowledged the importance and contribution of traditional culture and spirituality during and after the war. Outside of Sierra Leone, the progress in the place and level of the recognition of ATR continues. At varying degrees, the Sociétié Africaine de Culture (SAC) in France, the All Africa Conference of Churches (AACC), the Vatican, and the World Council of Churches, have taken positive steps to recognise and find a place for ATR in their structures. Much about the necessity for dialogue and cooperation with ATR can be learnt in the works and efforts of these secular and religious bodies. If nothing else, there are two main reasons why Islam and Christianity in Sierra Leone must be in dialogue with ATR: * Dialogue of life or in community. People living side-by-side meet and interact personally and communally on a regular basis. They share common resources and communal benefits. These factors compel people to be in dialogue * Dual religiosity. As many Muslims and Christians in Sierra Leone are still holding on to ATR practices, it is crucial for Muslims and Christians to dialogue with ATR practitioners. If Muslims and Christians are serious about meeting and starting a process of dialogue with Traditionalists, certain practical issues have to be considered: * Islam and Christianity have to validate and accept ATR as a true religion and a viable partner in the socio-religious landscape of Sierra Leone * Muslims and Christians must educate themselves about ATR, and the scriptures and teachings of their respective religious traditions in order to relate well with Traditionalists These are starting points that can produce successful results. Although at present Muslims and Christians in Sierra Leone are finding it difficult to initiate dialogue and cooperation with Traditionalists, all hope is not lost. It is now the task of the established IRCSL to ensure the inclusion of ATR. Islam and Christianity must remember that when they came as strangers, ATR, played host to them and has played and continues to play a vital role in providing hospitality, and allowing them to blossom on African soil. / Religious Studies and Arabic / D.Litt. et Phil. (Religious Studies)

This study which is the product of library research and fieldwork seeks, on account of the persistent marginalisation of African Traditional Religion (ATR) in Sierra Leone by Islam and Christianity, to investigate the place of ATR in inter-religious encounters in the country since the advent of Islam and Christianity. As in most of sub-Saharan Africa, ATR is the indigenous religion of Sierra Leone. When the early forebears and later progenitors of Islam and Christianity arrived, they met Sierra Leone indigenes with a remarkable knowledge of God and a structured religious system. Successive Muslim clerics, traders, and missionaries were respectful of and sensitive to the culture and religion of the indigenes who accommodated them and offered them hospitality. This approach resulted in a syncretistic brand of Islam. In contrast, most Christian missionaries adopted an exclusive and insensitive approach to African culture and religiosity. Christianity, especially Protestantism, demanded a complete abandonment of African culture and religion, and a total dedication to Christianity. This attitude has continued by some indigenous clerics and religious leaders to the extent that Sierra Leone Indigenous Religion (SLIR) and it practitioners continue to be marginalised in Sierra Leone's inter-religious dialogue and cooperation. Although the indigenes of Sierra Leone were and continue to be hospitable to Islam and Christianity, and in spite of the fact that SLIR shares affinity with Islam and Christianity in many theological and practical issues, and even though there are many Muslims and Christians who still hold on to traditional spirituality and culture, Muslim and Christian leaders of these immigrant religions are reluctant to include Traditionalists in interfaith issues in the country. The formation and constitution of the Inter-Religious Council of Sierra Leone (IRCSL) which has local and international recognition did not include ATR. These considerations, then beg the questions: * Why have Muslim and Christian leaders long marginalised ATR, its practices and practitioners from interfaith dialogue and cooperation in Sierra Leone? * What is lacking in ATR that continues to prevent practitioners of Christianity and Islam from officially involving Traditionalists in the socio-religious development of the country? Muslim and Christians have given several factors that are responsible for this exclusion: * The prejudices that they inherited from their forebears * ATR lacks the hallmarks of a true religion * ATR is primitive and economically weak * The fear that the accommodation of ATR will result in syncretism and nominalism * Muslims see no need to dialogue with ATR practitioners, most of whom they considered to be already Muslims Considering the commonalities ATR shares with Islam and Christianity, and the number of Muslims and Christians who still hold on to traditional spirituality, these factors are not justifiable. Although Islam and Christianity are finding it hard to recognise and include ATR in interfaith dialogue and cooperation in Sierra Leone, ATR continues to play a vital role in Sierra Leone's national politics, in the search and maintenance of employment, and in the judicial sector. ATR played a crucial part during and after the civil war. The national government in its Truth and Reconciliation Commission (TRC) report acknowledged the importance and contribution of traditional culture and spirituality during and after the war. Outside of Sierra Leone, the progress in the place and level of the recognition of ATR continues. At varying degrees, the Sociétié Africaine de Culture (SAC) in France, the All Africa Conference of Churches (AACC), the Vatican, and the World Council of Churches, have taken positive steps to recognise and find a place for ATR in their structures. Much about the necessity for dialogue and cooperation with ATR can be learnt in the works and efforts of these secular and religious bodies. If nothing else, there are two main reasons why Islam and Christianity in Sierra Leone must be in dialogue with ATR: * Dialogue of life or in community. People living side-by-side meet and interact personally and communally on a regular basis. They share common resources and communal benefits. These factors compel people to be in dialogue * Dual religiosity. As many Muslims and Christians in Sierra Leone are still holding on to ATR practices, it is crucial for Muslims and Christians to dialogue with ATR practitioners. If Muslims and Christians are serious about meeting and starting a process of dialogue with Traditionalists, certain practical issues have to be considered: * Islam and Christianity have to validate and accept ATR as a true religion and a viable partner in the socio-religious landscape of Sierra Leone * Muslims and Christians must educate themselves about ATR, and the scriptures and teachings of their respective religious traditions in order to relate well with Traditionalists These are starting points that can produce successful results. Although at present Muslims and Christians in Sierra Leone are finding it difficult to initiate dialogue and cooperation with Traditionalists, all hope is not lost. It is now the task of the established IRCSL to ensure the inclusion of ATR. Islam and Christianity must remember that when they came as strangers, ATR, played host to them and has played and continues to play a vital role in providing hospitality, and allowing them to blossom on African soil. / Religious Studies and Arabic / D.Litt. et Phil. (Religious Studies)