In this dissertation, I argue that from the late 1940s to the late 1970s, the Jewish community of Montreal underwent a series of changes that significantly altered its character. And while increasing numbers of Jews from all over the world began arriving on the island, the established elites reacted by creating and then entrenching a new cultural orthodoxy based on their own practices and values. Jewish women were fundamental to this process, as both objects of the new cultural discourse as well as active participants. Understanding the process through which a "Jewish community of Montreal" group was created requires a consideration of both public and private ethnic signifiers, so an analysis of the construction of gender norms for Jewish women is key. This dissertation will track these fractured dialogues through an analysis of currents of thought and discussion among Jewish individuals living in Montreal between 1945 and 1980. I will accomplish this through a comparison of both textual documents and oral interviews. In sum, I will examine how dominant discourses are constructed by elites, and how they are in turn experienced by the women themselves. / Graduate

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Cette thèse étudie la posture subjective et professionnelle spécifique de l’enseignant spécialisé. La particularité de ce métier est d’accompagner des élèves en difficulté ou en situation de handicap à l’intérieur d’une grande variété de dispositifs d’inclusion, dans les institutions scolaires et/ou de soin. A partir d’une approche clinique d’orientation psychanalytique, cette recherche interroge le rapport au savoir mobilisé par cette pratique, sa place psychique et institutionnelle et la culture propre à l’enseignant spécialisé. Elle décrit les dynamiques qui forment sa « personnalité professionnelle », les affects, les représentations et les liens qui animent son expérience. Celle-ci concerne aussi bien les motivations à passer de l’enseignement ordinaire à l’enseignement spécialisé que les tensions éprouvées dans la complexité de cette expérience ou encore le défi de maintenir les élèves différents dans l’institution scolaire par l’aide, le soutien et la négociation. Il apparait que ce métier doit être assumé dans des enjeux multiples, à la fois éducatifs, personnels, didactiques et institutionnels.L’analyse s’élabore à partir de cinq entretiens non directifs réalisés auprès d’enseignants spécialisés. Elle se propose de rendre compte des processus conscients et inconscients, actifs dans cette expérience et d’ouvrir des perspectives qui permettraient de repenser sa complexité. / This thesis studies the specific psychic and professional posture of the specialized teacher. The peculiarity of this job is to accompany underachieving students or in situation of handicap inside a big variety of plans of inclusion in the institutions of education and/or care. From a clinical approach of psychoanalytical orientation, this research puts in the work the questions of the relation in the mobilized knowledge, the psychic and institutional place and the culture of the specialized teacher. She questions the dynamics which form his /its "professional personality ", affects, representations and links which lead his/its experience. This one concerns as well the motivations to cross from the ordinary teaching to the special education that the tensions felt in the complexity of this experiment or still the challenge to maintain the different pupils in the school institution by the help, the support and the negotiation. It seems that his/its practice must be supported in at the same time educational, personal and institutional psychic stakes.The analysis develops from conversations with no leading questions realized with specialized teachers. She suggests reporting active dynamics in this professional position and to open perspectives which would allow to rethink his/its complexity.

O objetivo do presente trabalho é o de promover a comparação de dois contextos arqueológicos no tocante à ocupação por ceramistas Tupiguarani. Trata-se da Zona da Mata mineira, particularmente os sítios pesquisados pela equipe do MAEA-UFJF e o Complexo Lagunar de Araruama, no litoral do Rio de Janeiro, estudado por pesquisadores do Museu Nacional/UFRJ. Por um lado, as áreas apresentam sítios com uma cultura material aparentemente congruente em relação a pinturas e acabamentos plásticos de superfície, inseridos no mesmo período cronológico de ocupação. Por outro, algumas referências etno-históricas revelam a existência de possíveis conexões entre grupos locais Tupinambá situados no litoral e no interior, nos anos iniciais dos contatos com os colonizadores, especificamente, na área de influência do recorte territorial delimitado. Para todos os efeitos, o quadro esboçado configurou um cenário adequado para o teste de hipóteses referentes a processos de transmissão cultural, balizadas pelas conceituações de estilo e função oferecidas por Dunnell (1978). Na prática, isso fomentou a realização de uma diversidade de testes, focados especificamente nos tipos pasta, borda, acabamentos plásticos de superfície e pintura. Ao fim, foi possível demonstrar os vínculos entre os sítios analisados no tempo e no espaço, além de oferecer explicações diacrônicas para a variabilidade e semelhanças detectadas, gestadas no bojo da Arqueologia Evolutiva. / The aim of this work is to promote the comparison on two archaeological contexts regarding the occupation by Tupiguarani potters. It is the Zona da Mata mineira region, particularly the sites researched by MAEA-UFJF team; and the Complexo Lagunar de Araruama, on the coast of Rio de Janeiro, studied by researchers at the Museu Nacional/ UFRJ. On the one hand, these areas have sites with seemingly similar material culture compared to paints and plastics surface finishes, inserted in the same chronological period of settlement. On the other, some ethno-historical references reveal the existence of possible connections between local groups Tupinambá located on the coast and inland in the early years of contacts with the colonizers, specifically in the area of influence of the delimited territorial part. For all intents, the picture outlined above sets up an appropriate scenario for the testing of hypotheses relating to cultural transmission processes, related style and function concepts offered by Dunnell (1978). In practice, it fomented the performing a variety of tests focused specifically on the types of the clay paste, rim and finishing plastic surface and painting. In the end, it was possible to demonstrate the links between the sites analyzed in time and space, besides offering diachronic explanations for the variability and similarities detected, which were gestated in the Evolutionary Archaeology scope.

O presente estudo propôs uma análise comparativa de narrativas em museus de história natural com o intuito de identificar e quantificar o uso de informações sobre comportamento animal em contexto evolutivo. Uma etapa inicial foi de levantamento de caracteres para a elaboração de uma matriz de dados onde eles foram codificados. As informações textuais foram obtidas por meio de imagens (fotografias e vídeos) dos painéis e demais elementos narrativos ou de arquivos de texto cedidos pelas instituições estudadas. As fotos foram montadas de acordo com o trajeto da exposição e organizadas em arquivo word. Os textos foram transcritos e organizados em arquivo word para serem analisados. O presente estudo contribui com uma nova área de pesquisa fornecendo novo conjunto de caracteres (etológicos, expográficos e temáticos) para estabelecer os padrões de abordagem dos caracteres em suas diferentes formas. A metodologia cladística filogenética foi utilizada para estabelecer relações entre as narrativas das exposições estudadas usando caracteres comportamentais. A metodologia foi escolhida por apresentar resultados relevantes para sistemas não organísmicos. Para que esta se torne aplicável é necessário apenas que o sistema esteja sujeito ao algorítimo darwiniano onde um sistema de informação (genética ou simbólica) que apresente variabilidade hereditária (transmissível), dado tempo suficiente, estará sujeito ao processo de seleção que resulta em adaptação do sistema (narrativas) às novas pressões ambientais (culturais). Os resultados encontrados a partir da análise filogenética mostraram baixa frequência de informação quanto à abordagem do tema comportamento em exposições de museus de história natural. Por outro lado, observamos um aumento na complexidade dos recursos utilizados para a abordagem dos temas comportamentais ao longo da árvore encontrada. Esta complexidade, deve-se tanto ao escopo e tema das exposições quanto aos recursos empregados em suas execuções. Desta forma, não surpreende que as exposições Darwin do AMNH (com sua riqueza de recursos) e Etologia do SDM (com sua riqueza de informação comportamental) apareçam neste estudo como grupo-irmão dentro do clado mais derivado da árvore. / The present study was a comparative analysis of narratives in natural history museums in order to identify and quantify the use of information on animal behavior in evolutionary context. An initial step was to gather character to prepare a data matrix where they were coded. The textual information was obtained through images (photos and videos) of the panels and other narrative elements or text files transferred by the researched institutions. The photos were assembled according to the order suggested in the exhibition and organized in word file. The texts were transcribed and organized into word file to be analyzed. The current study contributes to a new area of research providing new set of characters (ethological, expographic and thematic) to establish standards of approach for the characters in their different forms. Phylogenetic cladistic methodology was used to establish relations between the narratives of exhibition using behavioral characters. The methodology was chosen to present relevant results for non-organismic systems. In order to become applicable, the system only needs to be subject to the Darwinian algorithm where an information system (genetic or symbolic) which shows hereditary variability (transmitted), given enough time, will be subject to the selection process that results in the adaptation of the system (narratives) to new environmental pressures (cultural). The results from the phylogenetic analysis showed low frequency of information in the approach to the subject of behavior in exhibitions in the natural history museums. On the other hand, an increase in the complexity of the resourses used in the approach to behavioral issues was observed along the branches of the tree found. This complexity is due both to the scope and theme of the exhibition about the resources applied in their executions. Thus, not surprisingly, the AMNH Darwin exhibition (with its wealth of resources) and Ethology of SDM (with its wealth of behavioral information) appear in this study as sister group within the more derived branch of the tree.

Buscamos discutir e identificar os efeitos de três mecanismos de transmissão cultural utilizados pelos participantes em 4 arranjos experimentais: Arranjo Experimental I: a) contato com os materiais produzidos pelas gerações prévias; b) contato com a geração prévia na coparticipação e; c) contato com as gerações prévias através da observação Arranjo Experimental II: contato com os materiais produzidos pelas gerações prévias; Arranjo Experimental III: ) contato com as gerações prévias através da observação e; Arranjo Experimental IV: contato com a geração prévia na coparticipação. Os participantes tiveram de desenhar um Barco em três situações distintas. Cada situação foi identificada como: Fase A, B e C. Desenvolvemos entrevistas curtas nos intervalos de cada fase com vistas a identificar construções de significados de cada participante frente ao que os tocaram nas tarefas. Nosso estudo partiu de uma reorganização do projeto desenvolvido por Caldwell e Millen (2008) onde as autoras buscaram, desde um olhar evolucionista da cultura, identificar a perpetuação de produtos das atividades ao longo das gerações de participantes. Diferentemente de Caldwell e Millen, partimos de uma proposta teórico-metodológica advinda da disciplina nomeada como Psicologia Cultural onde se pretende estudar, discutir e se posicionar perante as complexas relações que as pessoas estabelecem consigo, com os outros e com a cultural em seu mundo, nesta perspectiva as novidades emergentes nas relações ganham maiores destaque em comparação com as regularidades e perpetuações. Com isso, consideramos neste estudo a cultura como sendo estruturas (estabilidades) e processos interativos (variações) que restringem e permitem as ações das pessoas em suas relações transformativas que são estabelecidas em seus mundo. É nesta medida, também, que compreendemos o processo de transmissão cultural como um constructo utilizado para estudarmos como as pessoas apreendem e transformam aspectos culturais de uma geração a outra. Como sínteses dos principais resultados destacamos que: 1) na interação indivíduo(s)-cultura(s) existe uma constate variação possibilitando, restringindo e permitindo a emergência de estabilidades e variações em dinâmicas bidirecionais e multidirecionais de transformação; 2) a observação da geração prévia e o contato com estas gerações através dos artefatos produzidos por elas promovem nítidas estabilidades nas produções e significações dadas pelos participantes da pesquisa em comparação com tarefas realizadas somente em coparticipação; 3) pudemos identificar a emergência de novidades, ora sutis, ora outra, bastante evidentes nas relações estabelecidas entre os participantes; 4) a relação participante-pesquisador-pesquisa ganha dimensões e implicações que merecem maior atenção no estudo de processos culturais, desde metodologias experimentais, em Psicologia Cultural. Portanto, notamos que a forma proposta neste estudo acerca de como vislumbrar a cultura e os caminhos teórico-metodológicos seguidos permitiu-nos trabalhar conceitualmente e experimentalmente sobre o processo de transmissão cultural e, portanto, sobre o estudo de processos culturais. Pudemos observar que além de nos dar indícios de que o processo de transmissão cultural garante a singularidade de cada cultura através da observação da geração prévia em ação, da coparticipação com ela e do contato com artefatos culturais (em diferentes graus e medidas), esta pesquisa nos permitiu questionar e cogitar estudos futuros sobre o fazer científicoexperimental em psicologia cultural / The interest of this research is to discuss and identify the effects of three cultural transmission mechanisms used by participants in 4 experimental arrangements: Experimental Arrangement I: a) contact with the materials produced by tradition; b) contact with the tradition of co-participation, and c) contact with the tradition through observation; Experimental Arrangement II: contact with the materials produced by tradition; Experimental Arrangement III: Contact with the tradition through observation and; Experimental Arrangement IV: Contact with the tradition through co-participation. The participants had to draw a \'boat\' in three different situations. Each situation has been identified as: Phase A, B and C. Interviews were carried out in short intervals of each phase in order to identify constructions meanings, variations and stabilities concerning the interpretation given by each participant in relation to what was noticed in the tasks. Our study was a reorganization of the project developed by Caldwell and Millen (2008) where the authors sought from a cultural evolutionary perspective, identifying the perpetuation of products of activities throughout the generations of participants. Unlike Caldwell and Millen, we from a theoretical and methodological proposal coming from the discipline called Cultural Psychology where intends to study, discuss and understand the complex relationships, in which, people establish themselves, with others and with the world in its cultural field, in this perspective the emergence of novelties in relations gain greater prominence compared to the regularities and perpetuations. Thus, in this study weve considered culture as structures (stabilities) and interactive processes (variations) that constrain and enable the actions of people in their transformative relationships that are established in their world. Also, Cultural transmission is a construct used to understand the process in which cultural aspects are apprehended by people that interact with different cultures or between different generations within a culture. Main Results: 1) the individual(s)-culture(s) relations constraining and enabling the emergence of stability and variations in a dynamic bidirectional and multidirectional process, 2) the observation of the previous generation and contact with these generations through the artifacts produced by they promote more stabilities in products and meanings given by the participants in their tasks in comparison with coparticipation, 3) were able to identify the emergence of novelties, sometimes subtle, sometimes quite evident, in relationships established among the participants, 4) the relationship participantresearcher acquire dimensions and implications that deserve more attention in the study of cultural processes, from experimental methodologies, in Cultural Psychology. Therefore, weve noticed that the form proposed in this study about how to foresee the culture and theoretical-methodological ways followed, allowed us to work conceptually and experimentally on the process of cultural transmission and, therefore, on the study of cultural processes. Weve observed that besides giving us evidence that the process of cultural transmission ensures the uniqueness of each culture through observation of the previous generation in action, the joint participation with it and contact with cultural artifacts (in different degrees and measures), this research allowed us to question and contemplate future studies on the scientific-experimental in cultural psychology

Buscamos discutir e identificar os efeitos de três mecanismos de transmissão cultural utilizados pelos participantes em 4 arranjos experimentais: Arranjo Experimental I: a) contato com os materiais produzidos pelas gerações prévias; b) contato com a geração prévia na coparticipação e; c) contato com as gerações prévias através da observação Arranjo Experimental II: contato com os materiais produzidos pelas gerações prévias; Arranjo Experimental III: ) contato com as gerações prévias através da observação e; Arranjo Experimental IV: contato com a geração prévia na coparticipação. Os participantes tiveram de desenhar um Barco em três situações distintas. Cada situação foi identificada como: Fase A, B e C. Desenvolvemos entrevistas curtas nos intervalos de cada fase com vistas a identificar construções de significados de cada participante frente ao que os tocaram nas tarefas. Nosso estudo partiu de uma reorganização do projeto desenvolvido por Caldwell e Millen (2008) onde as autoras buscaram, desde um olhar evolucionista da cultura, identificar a perpetuação de produtos das atividades ao longo das gerações de participantes. Diferentemente de Caldwell e Millen, partimos de uma proposta teórico-metodológica advinda da disciplina nomeada como Psicologia Cultural onde se pretende estudar, discutir e se posicionar perante as complexas relações que as pessoas estabelecem consigo, com os outros e com a cultural em seu mundo, nesta perspectiva as novidades emergentes nas relações ganham maiores destaque em comparação com as regularidades e perpetuações. Com isso, consideramos neste estudo a cultura como sendo estruturas (estabilidades) e processos interativos (variações) que restringem e permitem as ações das pessoas em suas relações transformativas que são estabelecidas em seus mundo. É nesta medida, também, que compreendemos o processo de transmissão cultural como um constructo utilizado para estudarmos como as pessoas apreendem e transformam aspectos culturais de uma geração a outra. Como sínteses dos principais resultados destacamos que: 1) na interação indivíduo(s)-cultura(s) existe uma constate variação possibilitando, restringindo e permitindo a emergência de estabilidades e variações em dinâmicas bidirecionais e multidirecionais de transformação; 2) a observação da geração prévia e o contato com estas gerações através dos artefatos produzidos por elas promovem nítidas estabilidades nas produções e significações dadas pelos participantes da pesquisa em comparação com tarefas realizadas somente em coparticipação; 3) pudemos identificar a emergência de novidades, ora sutis, ora outra, bastante evidentes nas relações estabelecidas entre os participantes; 4) a relação participante-pesquisador-pesquisa ganha dimensões e implicações que merecem maior atenção no estudo de processos culturais, desde metodologias experimentais, em Psicologia Cultural. Portanto, notamos que a forma proposta neste estudo acerca de como vislumbrar a cultura e os caminhos teórico-metodológicos seguidos permitiu-nos trabalhar conceitualmente e experimentalmente sobre o processo de transmissão cultural e, portanto, sobre o estudo de processos culturais. Pudemos observar que além de nos dar indícios de que o processo de transmissão cultural garante a singularidade de cada cultura através da observação da geração prévia em ação, da coparticipação com ela e do contato com artefatos culturais (em diferentes graus e medidas), esta pesquisa nos permitiu questionar e cogitar estudos futuros sobre o fazer científicoexperimental em psicologia cultural / The interest of this research is to discuss and identify the effects of three cultural transmission mechanisms used by participants in 4 experimental arrangements: Experimental Arrangement I: a) contact with the materials produced by tradition; b) contact with the tradition of co-participation, and c) contact with the tradition through observation; Experimental Arrangement II: contact with the materials produced by tradition; Experimental Arrangement III: Contact with the tradition through observation and; Experimental Arrangement IV: Contact with the tradition through co-participation. The participants had to draw a \'boat\' in three different situations. Each situation has been identified as: Phase A, B and C. Interviews were carried out in short intervals of each phase in order to identify constructions meanings, variations and stabilities concerning the interpretation given by each participant in relation to what was noticed in the tasks. Our study was a reorganization of the project developed by Caldwell and Millen (2008) where the authors sought from a cultural evolutionary perspective, identifying the perpetuation of products of activities throughout the generations of participants. Unlike Caldwell and Millen, we from a theoretical and methodological proposal coming from the discipline called Cultural Psychology where intends to study, discuss and understand the complex relationships, in which, people establish themselves, with others and with the world in its cultural field, in this perspective the emergence of novelties in relations gain greater prominence compared to the regularities and perpetuations. Thus, in this study weve considered culture as structures (stabilities) and interactive processes (variations) that constrain and enable the actions of people in their transformative relationships that are established in their world. Also, Cultural transmission is a construct used to understand the process in which cultural aspects are apprehended by people that interact with different cultures or between different generations within a culture. Main Results: 1) the individual(s)-culture(s) relations constraining and enabling the emergence of stability and variations in a dynamic bidirectional and multidirectional process, 2) the observation of the previous generation and contact with these generations through the artifacts produced by they promote more stabilities in products and meanings given by the participants in their tasks in comparison with coparticipation, 3) were able to identify the emergence of novelties, sometimes subtle, sometimes quite evident, in relationships established among the participants, 4) the relationship participantresearcher acquire dimensions and implications that deserve more attention in the study of cultural processes, from experimental methodologies, in Cultural Psychology. Therefore, weve noticed that the form proposed in this study about how to foresee the culture and theoretical-methodological ways followed, allowed us to work conceptually and experimentally on the process of cultural transmission and, therefore, on the study of cultural processes. Weve observed that besides giving us evidence that the process of cultural transmission ensures the uniqueness of each culture through observation of the previous generation in action, the joint participation with it and contact with cultural artifacts (in different degrees and measures), this research allowed us to question and contemplate future studies on the scientific-experimental in cultural psychology

The purpose of this study was to discover whether the phrase "men are from Mars, women are from Venus,” from John Gray’s book, had become a meme and to explore what its usage implied. Analysis of 510 references was guided by grounded theory. Coding over a decade of newspaper usage of the phrase into seven emergent themes allowed examination of usage against the theories of gender research, communication research, media research and meme theory research. This analysis revealed that this phrase meets the requirements to be considered a meme, and as a meme it has successfully assisted the survival, evolution and permeance of Gray’s premise that communication differences are inherent and immutable. While this premise is not based on established clinical and academic principles, it is an example of how incorrect and baseless ideas can displace good reasoned thinking based on research.

Cette thèse a pour objet le palo monte, culte initiatique d’origine bantoue que l’on pratique aujourd’hui sur tout le territoire cubain. Ses adeptes, les paleros, se lient rituellement à certains esprits des morts, les nfumbis, afin de bénéficier de leurs pouvoirs extraordinaires. Religion peu prescriptive, le palo monte laisse à ses adeptes une grande latitude en matière d’innovation rituelle et d’improvisation. En l’absence de corpus mythologique, de textes sacrés, de liturgie fixe et de toute autorité institutionnalisée, chaque groupe initiatique définit sa méthodologie religieuse de façon autonome. L’objectif de cette thèse est d’expliciter comment des pratiques religieuses se créent, se légitiment et se transmettent dans un contexte de variabilité extrême. Je porte d’abord une attention particulière à la matérialité du culte et tout particulièrement aux interactions quotidiennes entre les paleros et leur nganga, chaudron qui condense la présence du mort : objet-sujet omniscient, la nganga médiatise un réseau relationnel complexe qui permet l’émergence en continu des pratiques du palo monte. Je m’intéresse ensuite aux rites paleros en tant que performances au cours desquelles les prêtres forgent leur réputation en créant une sorte de cosmologie personnalisée. Tout en proposant une analyse interactionnelle de ces rituels, je montre comment certains aspects de la personnalité des adeptes interviennent dans la définition de la forme rituelle de chaque groupe. Enfin, je montre comment les actes réflexifs des paleros, omniprésents sous la forme de critiques, de justifications, de confrontations, etc. sont constitutifs de la transmission et du renouvellement des pratiques. / This thesis is on palo monte, a Cuban initiatory religion of Bantu origin, widespread over all Cuban territory. Its worshippers, the paleros, establish ritual bonds with determined spirits of the dead, called nfumbis, in order to receive their supernatural powers. Imposing a small number of prescriptions, palo monte enables its devotees to operate a wide range of ritual innovations and improvisations. Indeed, the inexistence of a mythological corpus, a sacred text or a strict liturgy, and more generally of any kind of institutionalized authority, allows every initiatory group to define its religious methodology in an autonomous way. The aim of this research is to explain how these religious practises are created, legitimized and transmitted in a context which allows for extreme variability. In this perspective, the analysis focuses primarily on palo monte’s materiality and more specifically to the daily interactions between the paleros and their nganga, a cauldron condensing the presence of a dead man. I argue that the nganga, as an omniscient object-subject, mediates a complex relational network and enables a constant reinvention of palo monte’s ritual practises. I focus thus on palero rituals as performances through which priests make a name for themselves by creating a kind of customized cosmology. By putting forward an interactional analysis of these/their rituals, I show how determined aspects of the adepts’ personalities intercede in the definition of each groups’ ritual patterns. Finally, I point out how paleros’ reflexive acts – in the form of pervasive critique, vindication, debates, etc. – are constitutive of their practices’ transmission and renewal.