Th.--Ethnol. anthropol.--Paris 7, 1987.

Thesis (Ph. D.)--University of Missouri-Columbia, 1999. / Typescript. Vita. Includes bibliographical references (leaves 147-159). Also available on the Internet.

Thesis (Ph. D.)--University of Missouri-Columbia, 1999. / Typescript. Vita. Includes bibliographical references (leaves 147-159). Also available on the Internet.

Th. compl.--Lett.--Paris-Sorbonne, 1962.

Thesis (M.A.)--Florida State University, 2003. / Advisor: Dr. Robert Neuman, Florida State University, School of Visual Arts and Dance, Dept. of Art History. Title and description from dissertation home page (viewed Mar. 02, 2003). Includes bibliographical references.

Thèse--Anthropologie--Paris-7 Denis Diderot, 1995-1996. / Bibliogr. et discogr. p. 627-674. Index.

This study examines the social, cultural, and political discontinuities found among Acadians who settled in Louisiana after their deportation from Atlantic Canada in 1755. Historians studying the Acadians’ early years of arrival and resettlement in Louisiana have drawn readers’ attention to the preservation of Acadian cultural and social attributes. These works tell how in spite of their need to adapt to life in a southern borderland region, the Acadians who arrived in Louisiana retained important qualities of their pre-dispersal identity. Such studies have served well in deconstructing the “Evangeline” myth created through Henry Longfellow’s epic poem, yet at the same time they have inadvertently mythologized the preservation of the Acadians’ pre-dispersal identity. In contrast, this text examines ways that the Acadian identity changed through their experiences in exile and resettlement in the South. The Acadians’ interactions with the government, with Native and African Americans, and among themselves in Louisiana provide evidence that the very foundation of their former identity underwent severe fractures. In studying their new relationships with colonizers as well as other colonized, evidence of the Acadians’ willing participation in the colonial military, their fears of Native American tribes, their involvement in slaveholding, and their increased dependence on the government indicate that they experienced critical social, cultural, and political changes as a result of the Grand Dérangement. Through their dispersal and their resettlement in the South, the Acadians’ quest for survival resulted in a new definition of what it meant to be “Acadian.”

Le racisme est souvent décrit comme une attitude de peur, de haine ou d’intolérance. Dans le cadre de cette étude, je propose plutôt de l’appréhender comme un rapport de pouvoir entre des groupes sociaux définis en termes de « races ». Dans la partie théorique de mon analyse, je développe une approche qui permet d’étudier le racisme comme un phénomène à la fois historique et structurel. En adoptant une perspective matérialiste et en m’appuyant sur l’exemple du racisme envers les Afro-Américains, je soutiens que l’idéologie raciste est liée aux inégalités économiques et politiques entre les groupes. Dans la partie historique, j’étudie la formation de l’oppression raciale en Louisiane, dans le contexte général de la colonisation européenne et de l’esclavage en Amérique. Je démontre que des discriminations et des inégalités ont perduré jusqu’à aujourd’hui, malgré l’abolition de l’esclavage puis de la ségrégation raciale. Enfin, dans la partie ethnographique, je m’appuie sur les entrevues que j’ai réalisées pour examiner la dynamique actuelle des rapports entre les Cajuns, les Créoles et les Noirs dans le sud de la Louisiane. Je note que les Noirs et les Créoles sont critiques envers la domination des Blancs en général et des Cajuns en particulier. La résistance des Noirs et des Créoles s’exprime dans divers aspects de leur culture et de leur identité, bien que des divisions persistent entre ces deux groupes. / Racism is often described as an attitude of fear, hatred or intolerance. In the context of this study, I suggest that we should rather conceive of it as a relation of power between social groups categorized in terms of “races”. In the theoretical section of my analysis, I develop an approach which enables the study of racism as both a historical and structural phenomenon. Using a materialist perspective and relying on the example of racism towards African Americans, I hold that racist ideology is tied to political and economic inequalities between groups. In the historical section, I examine the formation of racial oppression in Louisiana, in the broader setting of European colonization and slavery in America. I demonstrate that discriminations and inequalities have endured until today, despite the successive abolition of slavery and racial segregation. Finally, in the ethnographic section, I draw upon the interviews that I have conducted to analyze the contemporary dynamic of relations between Cajuns, Creoles and Blacks in southern Louisiana. I note that Blacks and Creoles are critical towards the domination of Whites in a general sense and towards that of Cajuns especially. Blacks and Creoles’ resistance is conveyed in various aspects of their culture and identity, even while divisions persist between these two groups.

Ce mémoire examine comment des Cadiens perpétuent la tradition du Courir du Mardi gras dans une perspective de développement durable de leur patrimoine par l’étude du cas du Courir de Faquetaique. Un survol de la tradition est présenté ainsi qu’une mise en contexte du Courir de Faquetaique, qui s’éloigne du caractère touristique et commercial de d’autres Courirs. Au moyen d’observations participantes et d'entrevues avec des participants, une analyse de sa mise en œuvre et d’aspects spécifiques est proposée. Ayant recours aux caractéristiques d’un développement durable d’un patrimoine suggérés par l’ICOMOS, en 2011, cette analyse démontre que n’est pas tant son caractère géographique local qui définit, aux yeux des participants, ce Courir de Faquetaique, mais plutôt « l’esprit du lieu », et les gens avec qui ils le réalisent. Ces acteurs montrent qu’ils font évoluer consciemment cette tradition en faisant en sorte qu’elle s’inscrive dans un esprit de continuité. / This thesis examines how Cajuns are keeping the tradition of the “Courir du Mardi Gras” alive in a perspective of sustainable development of their heritage through the case study of the Courir of Faquetaique. After a presentation of the Cajun Mardi Gras, the Faquetaique run is put in context, as it detaches itself from other Courirs considered more touristic or commercial. Drawing from participant observations of the event and interviews with participants, this research analyzes the organization and some specific aspects of the Faquetaique run. Through the perspective of the criteria of a sustainable development of heritage proposed by the ICOMOS, in 2011, our analysis concludes that it is not so much the local and geographical character that defines, in the eyes of the participants, the Faquetaique run, but, rather, the “spirit of place” that takes place and the people, or community, by which it is performed. These actors show how they consciously develop this tradition by inscribing it into continuity.

Project Thesis (D. Min.)--Denver Seminary, 2000. / Includes bibliographical references (leaves 394-408).