This dissertation examines the idea of a “phenomenology of the cultural Other” in its two sides: the phenomenological and cultural sides. To address the phenomenological side, this dissertation critically examines phenomenologies of the Other in Hegel, Husserl, Heidegger, Sartre, and Merleau-Ponty, along with their prominent commentators. This group of philosophers has produced works that constitute a category of philosophical literature that may be referred to as a “phenomenology of the Other." To address the second, cultural side, a cultural aspect is added to the phenomenology of the Other. To cover the two sides of the question on the phenomenological appearances of the cultural Other, my study of will have three phases, that are presented in three chapters. In each chapter, I will look at the specific type of relations that are discussed in the phenomenologies of the Other within the philosophical traditions I mentioned above, and accordingly, I will describe a cultural phenomenon which reflects the attitude of the self toward the Other. In chapter one, the Other appears as the negation of the self and vice versa. In chapter two, the Other appears as the opposite pair of the self, and, in the final chapter, the Other appears as the co-existing pair of the self. For these three phenomenological appearances of the Other, I will suggest three considerations of the cultural Other respectively: the dehumanized Other, the Orientalized Other, and the cosmopolitan Other.

Notre recherche explore les mécanismes de transmission du trauma dans le contre-transfert chez les thérapeutes travaillant auprès des patients traumatisés, l’impact de la clinique du trauma chez eux et les processus soutenant le traumatisme vicariant. Des entretiens semi-structurés d’une moyenne d’une heure trente ont été conduit auprès de trente et un participants. Nous avons effectué une analyse phénoménologique interpretative (Smith 2009) des données afin de rester au plus près de l’expérience subjective des participants autour du phénomène étudié. Les résultats de notre étude mettent en lumière des réactions contre-transférentielles invasives : Le corps du thérapeute comme lieu d’inscription transitoire des transmissions traumatiques indicibles ; le vécu émotionnel vif traversé par des moments de questionnements identitaires, de sentiment de honte et de culpabilité, d’agressivité retournée en une crainte de traumatiser le patient ; un sentiment de désinscription de la communauté des pairs dans le contexte humanitaire. Nos résultats répondent à des interrogations soulevées dans des recherches antérieures sur le phénomène du contre-transfert dans le trauma. Ces interrogations portent sur une éventuelle spécificité du contre-transfert auprès des patients traumatisés au regard d’autres problématiques ; la spécificité de cette clinique nécessitant une formation ciblée ainsi qu’un dispositif d’accompagnement particulier pour les professionnels; l’implication du contexte de travail dans les réactions contre-transférentielles et l’interaction avec le matériel traumatique. cette étude démontre l’importance des recherches dans la pratique clinique. Elle témoigne des écarts pouvant exister entre théorie et pratique, et des implications d’une recherche à partir de la clinique sur la théorie elle-même. / The objectives of our study was to explore the mechanisms implicated in trauma transmission through counter transference reactions in therapists working with traumatized patients; to identify trauma impact on therapists and the processes underlying vicarious traumatization. Semi-structured interviews of one hour and a half in average were conducted with 31 therapists working with traumatized patients. Following the principles of the Interpretative Phenomenological, the analysis promoted the therapists subjective experience of the studied phenomenon. Participants expressed a feeling of disinclusion from thetherapists’ community ; inability to re-account the narratives of the patients or to share the emotional confusion stirred by the therapy and that could affect the therapist’s vision of the world around ; experiencing moments of strangeness and inner disquiet; discomfort pertaining to the validity of their theoretical background; resonance in the defense mechanisms deployed by therapists and by patients at certain moments of the therapy ; resorting to disregarding cultural interpretations/ generalizations to make sense of an utterly painful situation and put a protective distance with the patients’ culture of origin ; three types of emergent scenarios. Exploring the disorganization in each therapist’s narrative structure reflects the style of defense mechanisms mobilized. Transgressive aspects of the trauma narratives are the most implicated in the disqualification of the patients’ culture of origin. Trauma transmission is not static and does not necessarily obstruct the therapeutic alliance, in sofar as the examination of counter transference reactions helps transform trauma transmission elements into means to better understand the therapeutic process.

Submitted by Maria Dulce (mdulce@ndc.uff.br) on 2014-07-01T17:14:28Z No. of bitstreams: 1 Lopes, Marcos-Tese-2014.pdf: 6603472 bytes, checksum: 9e8313f43a0e7522a9525cbf008489ee (MD5) / Made available in DSpace on 2014-07-01T17:14:28Z (GMT). No. of bitstreams: 1 Lopes, Marcos-Tese-2014.pdf: 6603472 bytes, checksum: 9e8313f43a0e7522a9525cbf008489ee (MD5) Previous issue date: 2014 / Esta Tese de Doutorado em História Social tem como objeto de estudo a obra do fotógrafo Mario Baldi, austríaco radicado no Brasil a partir de 1921. A trajetória profissional de Baldi foi marcada pela fotografia etnográfica e jornalística, com ênfase nos povos indígenas brasileiros. O objetivo do estudo é abordar as representações da alteridade cultural presentes na produção do fotógrafo, desde sua imigração até os anos 1950. A pesquisa apresenta também o círculo de sociabilidades do fotógrafo e o circuito das suas imagens, com o objetivo de delinear suas práticas fotográficas e como elas compuseram a experiência fotográfica brasileira na primeira metade do século XX. / This doctoral thesis hás the work of the photographer Mario Baldi as its object of study. Baldi, an Austrian who immigrated to Brazil in 1921, dedicated his career as a photographer to ethnography and journalism, especially among Brazilian indigenous peoples. The aim of this study is to address the representations of cultural otherness in the photographer’s work, since his immigration until the 1950s. The research stresses as well the social relations of Baldi and the circuits of his images, so that one can grasp the Brazilian photographic experience in the twentieth century through his photographic practices.

S’inspirant des théories de « dégénérescence » avancées par Nordau et Spengler à la fin du XIXe et au début du XXe siècle, Lawrence pose l’hypothèse d’un déclin physique et moral des individus et des formes sociales collectives en Europe. Il se met donc en quête, à travers le voyage et sa narration, de possibilités de « régénération » que pourraient offrir les lieux et les cultures extra-européens. Ce faisant, il analyse la confrontation entre ses personnages voyageurs européens et l’altérité culturelle qu’ils découvrent, une altérité portée à la fois par les individus étrangers et les sociétés auxquelles ils appartiennent, les lieux et les forces sacrées qui peuplent ces derniers. Lawrence postule que la régénération, ou réanimation, du sujet européen dépend de la capacité du voyageur à se laisser altérer par la puissance étrangère. Chaque œuvre examine ainsi le processus d’altération que subit le sujet européen et qui dépend de divers facteurs, tels que la relation à la patrie, la finalité poursuivie à travers le voyage, la condition sociale, l’éducation, et le genre.L’œuvre lawrencienne s’intéresse en effet majoritairement à la réanimation du sujet féminin et la plupart de ses personnages voyageurs sont des voyageuses non-accompagnées, un choix singulier pour l’époque. Pourtant, Lawrence n’envisage pas d’auto-émancipation du sujet féminin, car sa réanimation n’est possible que grâce à la rencontre érotique avec un autre masculin, porteur d’un monde étranger.Lawrence expérimente toutefois avec diverses formes de régénération, individuelle et collective, politique et spirituelle, susceptibles de contribuer au renouveau de la civilisation occidentale. / Drawing on Nordau and Spengler’s theories of “degeneration” in the late nineteenth and early twentieth centuries, Lawrence posits the idea of a physical and moral decline of both individuals and collective social forms in Europe. He therefore sets out, through his personal travels and travel narratives, on a quest for the “regenerative” possibilities which he believes non-European places and cultures may have to offer.His travel writings examine the encounter between his European characters and the cultural otherness they experience abroad in the form of foreign individuals and societies, places and the sacred powers that inhabit those places. Lawrence postulates that the “regeneration” or revitalisation of the European subject is determined by the traveller’s ability to let himself or herself be altered by the power of otherness. Each of his works thus analyses the process of alteration undergone by the European subject, which is affected by various factors such as the latter’s relationship to the home country and the end sought through travel, his social status, education and gender.Lawrence’s works are primarily concerned with the revitalisation of the female subject and most of his travelling characters are in fact unaccompanied female travellers – an uncommon choice at the time. Yet Lawrence does not contemplate the possibility of the female subject’s self-emancipation since her revitalisation can only be brought about by the erotic encounter with a male other endowed with the power of otherness.Lawrence nonetheless experiments with several types of regeneration – individual and collective, political and spiritual – which may contribute to the renewal of western civilisation.

The overall aim of the present study is to investigate how teachers deal with linguistic and cultural otherness in the French foreign language classroom at upper secondary school level in Sweden. The foreign language classroom is seen as a cultural meeting place where images of otherness are natural elements. In this respect, otherness should be regarded as one cultural aspect among others implying human as well as language phenomena. Analyzing the way in which the teachers in the study mediate this otherness to their students is expected to contribute to the pedagogical debate on intercultural understanding in language teaching and learning.   The study is based on empirical data consisting of video recorded observations in three different classrooms. One class (class A) is treated as primary data where two activities are especially focused, namely working with texts and working with grammar. The verbal interaction from these activities has been transcribed and analyzed qualitatively.   The first step of analysis concerns the learning aims which are transmitted to the students in the teacher’s introduction to the two activities. The second step deals with the teacher’s procedures to involve the students in the construction of knowledge which focuses on linguistic and cultural otherness.   Finally, a comparative perspective is adopted. On the one hand, the two different activities are compared with each other, while on the other hand, the findings from class A are compared with class B and C. From a dialogical point of view, the way in which the classroom setting and the teachers’ acting can favour intercultural understanding is discussed.   The results of the analyses highlight the fact that teachers seem to pay more attention to linguistic otherness than to cultural otherness. Furthermore, the study shows that the foreign language classroom has a dialogical potential when it comes to human relations and discourse. More attention could be paid to these aspects of teaching in order to pave the way for better intercultural understanding. The teachers in the present study seem to favour dialogical relationships in the classroom and neglect discursive issues in the situation. Our conclusion is that the way in which teachers deal with otherness is tradition-bound. Texts, for instance, even those with an obvious intercultural content, are treated as pre-texts for studying linguistic phenomena. Cultural phenomena, when dealt with, are limited to a product paradigm and are transmitted without reflection and with no apparent awareness of any intercultural understanding.

The overall aim of the present study is to investigate how teachers deal with linguistic and cultural otherness in the French foreign language classroom at upper secondary school level in Sweden. The foreign language classroom is seen as a cultural meeting place where images of otherness are natural elements. In this respect, otherness should be regarded as one cultural aspect among others implying human as well as language phenomena. Analyzing the way in which the teachers in the study mediate this otherness to their students is expected to contribute to the pedagogical debate on intercultural understanding in language teaching and learning.   The study is based on empirical data consisting of video recorded observations in three different classrooms. One class (class A) is treated as primary data where two activities are especially focused, namely working with texts and working with grammar. The verbal interaction from these activities has been transcribed and analyzed qualitatively. The first step of analysis concerns the learning aims which are transmitted to the students in the teacher’s introduction to the two activities. The second step deals with the teacher’s procedures to involve the students in the construction of knowledge which focuses on linguistic and cultural otherness. Finally, a comparative perspective is adopted. On the one hand, the two different activities are compared with each other, while on the other hand, the findings from class A are compared with class B and C. From a dialogical point of view, the way in which the classroom setting and the teachers’ acting can favour intercultural understanding is discussed. The results of the analyses highlight the fact that teachers seem to pay more attention to linguistic otherness than to cultural otherness. Furthermore, the study shows that the foreign language classroom has a dialogical potential when it comes to human relations and discourse. More attention could be paid to these aspects of teaching in order to pave the way for better intercultural understanding. The teachers in the present study seem to favour dialogical relationships in the classroom and neglect discursive issues in the situation. Our conclusion is that the way in which teachers deal with otherness is tradition-bound. Texts, for instance, even those with an obvious intercultural content, are treated as pre-texts for studying linguistic phenomena. Cultural phenomena, when dealt with, are limited to a product paradigm and are transmitted without reflection and with no apparent awareness of any intercultural understanding.