Ce mémoire interroge les possibilités présentes et futures d’actions concertées pour remettre en question les structures sociales d’exclusion qui affectent des groupes désignés à risque, entre autres en les rendant plus vulnérables à l’infection au VIH. En Inde, l’attention grandissante portée aux travailleuse(r)s du sexe (TS) par la santé publique dans les interventions contre le VIH contribue à façonner l’identité des groupes ciblés en les associant à l’épidémie du VIH et à sa prévention. L’acceptation et la réorganisation de cette catégorie servent de base d’organisation d’efforts collectifs pour un groupe de TS de Mysore, dans l’état du Karnataka. Les membres de ce collectif, nommé Ashodaya, déploient des actions concertées pour remettre en question les limites de catégories qui leur sont assignées (avec des tentatives pour désamorcer certaines dynamiques d’exclusion sociale -en limitant la stigmatisation), et s’imposer comme un groupe de citoyennes à part entière en s’incluant dans des sphères civiles comme citoyens, comme représentants d’une occupation et non comme individus marginalisés ou « représentants » d’une maladie. L’inclusion d’Ashodaya dans les efforts de prévention du VIH offre un accès à des ressources humaines et matérielles qui lui seraient autrement inaccessibles, mais limitent les possibilités d’actions du groupe en restreignant sa participation à la prévention. Le contexte particulier de l’engagement et du programme d’Avahan, branche indienne de la Bill and Melinda Gates souligne la fragilité des acquis de groupes comme Ashodaya. / This thesis questions the present and future possibilities for concerted actions to challenge social exclusion structures affecting social groups designated as being at risk, in part by making them more vulnerable to HIV infection. In India, the increasing attention given to sex workers (SW) by public health instances in HIV prevention contributes in shaping the identities of the targeted groups as associated to the epidemic and its prevention. The acceptance and reorganization of this label of SW act as basis for the organization of collective efforts for a SW organization in Mysore, in the state Karnataka. The members of this collective, named Ashodaya, use concerted actions to question the limits of these assigned labels (with attempts to defuse certain dynamics of social exclusion associated with stigmatization), and impose itself as a group of full-fledge citizens by including themselves in civil life as citizens representing an occupation, and not as marginalized individuals or “representative” of a disease. The inclusion of Ashodaya in the HIV prevention efforts offers an access to human and material resources that would not be otherwise available. However, it also limits its action possibilities in restricting its participation to prevention. The particular context of the engagement and the program of Avahan, Indian chapter of the Bill and Melinda Gates foundation, highlight the fragility of the work of groups like Ashodaya.

Marseille, été 2004, un conflit éclate entre des locataires et leur nouveau propriétaire, un fonds d’investissement international, venant d’acheter sur la rue de la République plus d’un millier de logements et 50 000 m2 de surface commerciale. Le propriétaire exige que tous ses locataires, modestes, quittent leur appartement alors que le quartier fait l'objet d'une requalification soutenue par la puissance publique dans le cadre de l'Opération d'Intérêt National Euroméditerranée. Une mobilisation prend alors forme et accompagne l'émergence du problème de la rue de la République... La rue de la République constitue alors ce genre d'intervalle où il est possible d'observer un moment de ressaisie collective attenant à la confection d'un problème public. Parler de problème public situe en effet un processus dynamique porté par une enquête, cet "art" de créer et de résoudre des problèmes. A travers une ethnographie fine, cette thèse entend explorer les lignes de fragilité du public, conduisant à réinscrire l'enquête dans une continuité affectant toute appréhension globale, ferme ou définitive du problème et de ses horizons de régulation. / At Marseilles, in Summer 2004, a struggle emerged between the tenants and their new owner, an international investment fund, which bought about a thousand of apartments and 50.000 m2 of commercial area on the République Street. Although the district was subject to a redevelopment project supported by public authorities in the frame of the National Interest Euroméditerranée Project, the owner required that all the tenants, most of them in poverty, leave their apartments. This struggle led to the emergence of what is publicly called the République Street Problem. The République Street is then a place where it is possible to observe a moment of collective effervescence contributing to build a public issue. Talking about public problem is to refer to a dynamic process supported by an inquiry, taken as an "art" in creating and solving problems. Through a fine tune, this thesis aims to consider the fragility of the public, leading to a continuous inquiry that can destabilize the understanding and the definition of the problem and its issues.

Ce mémoire interroge les possibilités présentes et futures d’actions concertées pour remettre en question les structures sociales d’exclusion qui affectent des groupes désignés à risque, entre autres en les rendant plus vulnérables à l’infection au VIH. En Inde, l’attention grandissante portée aux travailleuse(r)s du sexe (TS) par la santé publique dans les interventions contre le VIH contribue à façonner l’identité des groupes ciblés en les associant à l’épidémie du VIH et à sa prévention. L’acceptation et la réorganisation de cette catégorie servent de base d’organisation d’efforts collectifs pour un groupe de TS de Mysore, dans l’état du Karnataka. Les membres de ce collectif, nommé Ashodaya, déploient des actions concertées pour remettre en question les limites de catégories qui leur sont assignées (avec des tentatives pour désamorcer certaines dynamiques d’exclusion sociale -en limitant la stigmatisation), et s’imposer comme un groupe de citoyennes à part entière en s’incluant dans des sphères civiles comme citoyens, comme représentants d’une occupation et non comme individus marginalisés ou « représentants » d’une maladie. L’inclusion d’Ashodaya dans les efforts de prévention du VIH offre un accès à des ressources humaines et matérielles qui lui seraient autrement inaccessibles, mais limitent les possibilités d’actions du groupe en restreignant sa participation à la prévention. Le contexte particulier de l’engagement et du programme d’Avahan, branche indienne de la Bill and Melinda Gates souligne la fragilité des acquis de groupes comme Ashodaya. / This thesis questions the present and future possibilities for concerted actions to challenge social exclusion structures affecting social groups designated as being at risk, in part by making them more vulnerable to HIV infection. In India, the increasing attention given to sex workers (SW) by public health instances in HIV prevention contributes in shaping the identities of the targeted groups as associated to the epidemic and its prevention. The acceptance and reorganization of this label of SW act as basis for the organization of collective efforts for a SW organization in Mysore, in the state Karnataka. The members of this collective, named Ashodaya, use concerted actions to question the limits of these assigned labels (with attempts to defuse certain dynamics of social exclusion associated with stigmatization), and impose itself as a group of full-fledge citizens by including themselves in civil life as citizens representing an occupation, and not as marginalized individuals or “representative” of a disease. The inclusion of Ashodaya in the HIV prevention efforts offers an access to human and material resources that would not be otherwise available. However, it also limits its action possibilities in restricting its participation to prevention. The particular context of the engagement and the program of Avahan, Indian chapter of the Bill and Melinda Gates foundation, highlight the fragility of the work of groups like Ashodaya.

Submitted by (lucia.rodrigues@ufrpe.br) on 2016-12-14T12:14:16Z No. of bitstreams: 1 Mariana Ferreira Reis.pdf: 12530496 bytes, checksum: ea4b36b771d92f0ab9e47ff27942cf92 (MD5) / Made available in DSpace on 2016-12-14T12:14:16Z (GMT). No. of bitstreams: 1 Mariana Ferreira Reis.pdf: 12530496 bytes, checksum: ea4b36b771d92f0ab9e47ff27942cf92 (MD5) Previous issue date: 2012-12-14 / Coordenação de Aperfeiçoamento de Pessoal de Nível Superior - CAPES / The objective of this study is to analyze the actions of the “Ponto de Cultura” (Cultural Point) in the perspective of a local development. Specifically, what is intended is to understand the contribution of this cultural public policy to the community mobilization and whether these actions support the construction of the local development. The proposal of the “pontos de cultura” brings in its intents some precepts that link to community mobilization, since cultural groups that accomplish permanent actions in their original communities are involved. Furthermore, it tells from its inception the existence of an articulation between social networks to expand their activities. However, the fact that a “ponto de cultura” exists and functions does not mean that it is able to mobilize the community for local development. In this perspective, the research analyzed the “Ponto de Cultura Cabras de Lampião”and identified if the network experience located in “Sertão do Pajeú” favors - and in what way – the construction of a community in a contemporary cast (physically and virtually), if it is attentive to the supporting media and to the media convergence; whither this work contributes to community mobilization, to actions aimed at the building of the local development and what construction elements of local development are contemplated by this experience. To answer these questions in light of cultural studies, we conducted a case study in the “ponto de cultura” located in Serra Talhada / PE, to analyze the appropriation of such public policy in this community and how it relates to other communities, cultural groups and partners. As theoretical approach we bring mainly the following authors: Canclini, Martín-Barbero, Tauk Santos, Franco, Toro e Peruzzo. For the analysis, the search listed categories: the use of endogenous energy; economic sustainability; articulation and mobilization of communities; public and private partnerships; virtual and material networks; and political participation. The study showed, among other aspects, the congruence of the regional articulation of “Cabras de Lampião” with “pontos de cultura” of the backlands and especially between the “pontos de cultura” from “sertão do Pajeú”, with which they have more affinities, as political issues as cultural or economic issues. Another finding of the research was that, although articulated in virtual networks, enabled by communication technologies, it is the material networks which generate the most lasting bonds between the “Ponto de Cultura Cabras de Lampião” and the other cultural groups with whom it has contact. / O objetivo deste estudo é analisar as ações do Ponto de Cultura na perspectiva do desenvolvimento local. Especificamente, o que se pretende compreender é a contribuição desta política pública de cultura à mobilização comunitária e se essas ações favorecem a construção do desenvolvimento local. A proposta dos pontos de cultura traz em seus objetivos preceitos que apontam para a mobilização comunitária, uma vez que envolve grupos culturais que realizam ações permanentes nas suas comunidades de origem. Além disso, prevê desde a sua concepção a articulação de redes sociais para o desenvolvimento de suas atividades. No entanto, o simples fato de existir e funcionar como rede não significa que o ponto de cultura é capaz de mobilizar a comunidade para o desenvolvimento local. É nessa perspectiva que a pesquisa analisou o Ponto de Cultura Cabras de Lampião, identificando se a experiência em rede no Sertão do Pajeú favorece e de que forma a construção de uma comunidade nos moldes contemporâneos (materialmente e virtualmente), atenta aos suportes midiáticos e à convergência midiática; até que ponto esse trabalho contribui para a mobilização comunitária, para ações voltadas à construção do desenvolvimento local e que elementos de construção do desenvolvimento local são contemplados por essa experiência. Para responder essas questões à luz dos estudos culturais, realizamos um estudo de caso no referido ponto de cultura em Serra Talhada/PE, para analisar a apropriação de tal política pública na comunidade e de que forma o mesmo se relaciona com outras comunidades, grupos culturais e parceiros. Como referencial teórico, trazemos principalmente os seguintes autores: Canclini, Martín-Barbero, Tauk Santos, Franco, Toro e Peruzzo. Para a análise, a pesquisa elencou categorias como: aproveitamento das energias endógenas, sustentabilidade econômica, articulação e mobilização das comunidades, parcerias públicas e privadas, redes materiais e virtuais e participação política. O estudo evidenciou, entre outros aspectos, que o que se mostra mais congruente é a articulação regional dos Cabras de Lampião com os pontos de cultura dos sertões e, principalmente, entre os pontos de cultura do Sertão do Pajeú, com os quais mantêm mais afinidades, tanto para tratar de assuntos políticos, quanto culturais ou econômicos. Outro achado da pesquisa foi que, embora se articule em redes virtuais, possibilitadas pelas tecnologias da comunicação, são as redes materiais que mais geram vínculos duradouros entre o Ponto de Cultura Cabras de Lampião e os demais grupos culturais com os quais mantém contato.

本研究從廣義的社區傳播觀點出發，探討傳統社會結構限制下的社區已婚女性，如何展現她們的能動性從家庭「走出來」，並且成為社區大學和在地社區產生連結的中介角色。在已婚女性的個人能動性方面，研究者發現根據女性所擁有的資源差異，會影響她們自我定位協商的方式。其中自主性內隱的女性，使用了「以退為進」的戰術，有意識或無意識地鬆動了傳統「賢妻良母」的自我定位。而在女性發揮能動性的過程裡，她們也展現出一種默會知識樣貌──同理心和禮物經濟。這些默會知識的運用，使她們得以在家庭和社大的場域，扮演橋樑般的角色，在情感層面上建立起對班級、社大與社區的集體認同，以及可被用於即時動員的人際網絡。而她們也會以自己的知識經驗為基礎，將社大的理念轉化為她們所認可的具體行動。 / The idea of "Community Communication" is not limited to the use of community media. In a broader perspective, interpersonal communication in everyday life should also be identified as a sphere of community communication. Therefore my research focused on the interpersonal communication of four married women who took courses in Chi-Mei Community University. From their cases, the agency of married women who lived under traditional social restraints was distinctively uncovered. As long as these female students found their own way out of domestic life, they voluntarily became mediators in community communication. They helped Chi-Mei staff not only in running courses more smoothly but also in building rapport with local inhabitants successfully. All these female students identified themselves with the roles of "wives and mothers." However, based on the different resources they acquired, they developed various tactics in the re-negotiation of self-identities during the post-parental period. In one case where the husband had more power over his wife, the wife swiftly came up with strategic approaches that instead helped her gain the advantages over her husband (sometimes even without his knowing it). With this kind of wit cultivated from daily communications, while studying in Chi-Mei Community University, these married women even foster certain tacit knowledge which can be defined as "empathy" and "gift economy". By making use of tacit knowledge, these women translated the concepts advocated by Chi-Mei staff into real actions. And they were able to mobilize their family members and friends in taking these actions as well. Yet they did not associate their voluntary contributions with the abstract concepts, but attributed the actions to their sense of belongings as a community with Chi-Mei and the people whom they admired. These female students actually underestimated their importance in community mobilization. In fact, after Typhoon Morakot seriously damaged southern Taiwan in August 2009, the community networks fostered by women’s interpersonal communication played crucial roles in delivering materials to those victims in need. This was a good example of how the loosely connected networks could be activated at some critical moment while community mobilization is urgently required.