L’histoire du mouvement libertaire italien en exil en France est un sujet faiblement étudié. Il convient de la replacer dans le cadre des migrations politiques de l'antifascisme et du fuoruscitismo. L’historiographie s’est concentrée sur les partis de masses occultant ainsi les formations politiques minoritaires que sont les giellistes et les anarchistes. Les historiens ont surtout privilégié les portraits des « ténors » de l’antifascisme des personnages les plus connus au détriment des « obscurs ». À travers le parcours d’un militant secondaire du mouvement libertaire italien, Pio Turroni, cette étude retrace l’histoire des anarchistes italiens exilés en France et plus particulièrement dans le sud-est de la France entre les deux guerres. Après un bilan historiographique et l’inventaire des sources mobilisées pour mener à bien cette étude, nous avons décidé d’écrire la biographie de l’un d’entre eux pour étudier le parcours du groupe entier. Le changement d’échelle, le passage du portrait de groupe à l’étude d’une trajectoire individuelle permet enfin d’appréhender l’engagement individuel d’un acteur et le réseau de ses relations au sein du mouvement anarchiste en exil comme au sein des autres familles de l’antifascisme italien. Cette étude analyse enfin, la culture politique, les pratiques et les stratégies d’un ensemble de militants à partir d’un des maillons de la chaîne. Nous avons tenté de faire de la biographie de Pio Turroni une entrée permettant de comprendre l’histoire des réseaux anarchistes en exil en France et au-delà contribuer à une meilleure connaissance de l’antifascisme. / The History of Italian libertarian movement in exile to France, is a faintly studied topic . It is important to situate this study in link with an another wide topic: the politics migration of the Anti-fascism in France. Firstly, historiography is focused on the masses parties eclipsing the creation of politics minorities groups like Giustizia e libertà movement and anarchist. Secondly, historians favored particularly portraits of « ténors » to deal with anti-fascisme of the most famous figures to the detriment of « obscurs ». This study traces the history of Italians anarchists who were exiled in France and particularly in South-east France during interwar, through the path of a secondary militant from Italian libertarian movement, Pio Turroni. After a historiographic assessment and an inventory of sources mobilized to complete this study, we decided to write the biography of one amongst themselves to work on the history of the entire group. Change at scale, passage from the group’s portrait to the study of an individual trajectory enables to understand the role of a character played by an individual commitment and galloping network of his relations within anarchist movement in exile like others Italian anti-fascism groups.Finally, this study analyses cultural politics, practices and strategies of a militants group from the link plays by Pio Turroni. From the biography of Pio Turroni, we tried to create a way to understand the History of anarchists network in exile to France, and above all contributes to a better knowledge about antifascism and its insertion into the political and social fabric of receiving countries.

Qu'y a-t-il de commun entre F. Cheng, écrivain français d'origine chinoise, H. Bianciotti, enfant d'immigrés italiens en Argentine, G. Macé, dilettante du voyage, attiré par l'anthropologie, Rome ou encore l'Asie, et C. Magris, un Italien de Trieste qui a consacré sa vie à la littérature et à la géographie des frontières ? Au-delà de leurs divergences, on rencontre chez ces quatre auteurs une telle sensibilité à l'espace et aux déplacements qu'ils peuvent tous être définis comme des « écrivains non sédentaires ». La non-sédentarité n'est pas un nomadisme : très concernée par les frontières, avec tout ce qui en découle d'interférences et d'inquiétudes quant au sentiment et à la pratique de la langue, fascinée par les seuils et attirée par les refuges, cette posture non assise est issue d'un rapport aux lieux marqué par la volonté de se tenir debout tout en refusant l'errance. Il en résulte une écriture façonnée par tout ce qu'elle relie. Ainsi, notre corpus, constitué d'essais, de récits et de poèmes, entraîne une réflexion sur le langage à partir de l'appétit, à la fois avide et soucieux, de nos auteurs pour l'espace-monde. Il aborde les thématiques de la voix et du corps en tant que seuils pour l'existence, et situe l'homme en ses évolutions intérieures et historiques à partir de la représentation de jardins et de villes, dans lesquels se logent moins des histoires que des aspirations. La notion d' « écriture non sédentaire » nous a menée à définir son lieu par un néologisme, l' « antrait », par lequel nous désignons des espaces qui sont à la fois « antre » et « entre », qui contiennent le repli et l'ouverture, qui engagent l'hospitalité comme accueil et comme partir. / What do François Cheng, a French writer of Chinese origin, Hector Bianciotti, the son of Italian immigrants to Argentina, Gérard Macé, a dilettante traveller, with a penchant for anthropology, Rome or Asia, to name but a few of his interests, and Claudio Magris, an Italian from Trieste who has devoted his life to the literature and geography of frontiers have in common ? Above and beyond their differences, these four authors share such a sensibility to spaces and movements that they can be defined as "non-sedentary writers". Non-sedentarity is not nomadism : very much concerned by frontiers, with all the interferences and worries that these entail regarding the feeling and the practice of language, fascinated by thresholds and attracted by refuges, this restless posture is the result of a relationship with places characterised by the wish to remain standing while refusing to wander. Thus ensues a writing that is shaped by all that it binds together. So our corpus, made up of essays, narratives and poems, initiates a reflection on language from the appetite - avid and anxious at the same time - of our authors for the world-space. It tackles the themes of voice and body as thresholds for existing, and positions mankind within its inner and historic evolutions, according to the representations of gardens and cities, where aspirations matter more than stories. The notion of "non-sedentary writing" has led us to define its locus through a neologism, the "antrait" (prounounced like "entrée", entrance) by which we designate spaces that are both "antre" (den) and "entre" (between), that contain retreat and openness, that make hospitality both a welcome and a leavetaking.

Au cours du XIVe siècle, Edouard III a émis plusieurs lettres de protection aux drapiers flamands pour qu’ils puissent s’installer en Angleterre et y poursuivre leur activité artisanale. Dans les siècles qui ont suivi, la contribution de ces immigrants au développement de l’industrie textile en Angleterre a engendré un vif débat entre les historiens. En effet, cette migration flamande a été étudiée jusqu’à présent seulement à travers le spectre de sa contribution économique et non sous l’angle de la vie quotidienne des immigrants. Afin de combler cette lacune, cette étude a pour objectif de présenter un état de la question sur les problèmes d’intégration qu’un groupe d’immigrants, qui a été forcé de fuir son propre pays, a pu rencontrer au XIVe siècle à travers les microcosmes des villes de Londres, de Colchester et de Great Yarmouth. / Throughout the fourteenth century, Edward III issued several letters of protection encouraging Flemish textile workers to establish their trade in England. In the centuries that followed, the newcomers' contribution to the development of the English drapery has triggered off a hot debate. Indeed, until now, this migration has been studied only through its economic aspects, and no attention has been paid to the daily life of the migrants. This study purports to fill a critical gap as it expounds the difficult integration process of a migrant community, which was forced to leave its own country, and focuses on the microcosm of London, Colchester and Great Yarmouth in the fourteenth century.

The aim of this master thesis is to collect, organize and analyze references pertaining to Romania in the journals of Czechoslovak Samizdat and Czechoslovak Exile from the 1970's and 1980's. The paper focuses mostly on the analysis of the political situation and social development in Romania, as recorded in the articles of five Samizdat and two Exile Czechoslovak periodicals. Based on these sources, four main topics were selected for the comprehensive analysis. The result is a complex representation of the viewpoint of Czechoslovak Samizdat and Czechoslovak Exile regarding occurrences in the Socialist Republic of Romania, with particular emphasis on Czechoslovak acts of solidarity towards the Romanian population.

Cette thèse a pour objet la question de l’identité dans les romans suivants : Garçons de cristal de Bai Xian-Yong, Middlesex de Jeffrey Eugenides, Espèces de Ying Chen. La recherche interroge l’opposition entre identité initiale et celle en rupture par rapport à la norme familiale, sociale et politique dans des contextes romanesques différents. Cette opposition apparaît comme le lieu propre de l’identité en suspens et constitue les enjeux de la métamorphose. Quels sont les facteurs qui contraignent les personnages à se métamorphoser et à s’exiler ? Comment le rapport à soi, confronté à la crise identitaire, est-il évoqué dans ces romans à la première personne ?Dans ces trois romans, l’homosexualité, l’hermaphrodisme, la transformation en animal provoquent la mise en suspens de l’identité et l’exil des personnages. La métamorphose effective ou métaphorique met à l’épreuve le sentiment de l'identité, le rapport à soi et à autrui. Mais la métamorphose établit aussi des ponts grâce auxquels les personnages des trois textes pourront, à des degrés divers, se rejoindre eux-mêmes. / The subject of this thesis is the question of identity in the following novels: Bai Xian-Yong’s Cristal Boys, Jeffrey Eugenides’ Middlesex, and Ying Chen’s Espèces. This research interrogates the opposition between the initial identity and that in rupture concerning the familial, social, and political norm in three different contexts. Such opposition seems to be the place proper to the identity in suspense and constitutes the issues about metamorphosis. What are the factors constraining the characters to metamorphosis and exile? How does the connection to self confront the crisis of identity, is it evoked in these novels in the first-person narrative?In these three novels, the homosexuality, the hermaphrodisme, and the transformation to animal provoke the suspense of identity and the exile of the characters. The effective or metaphoric metamorphosis proves the sense of the identity, the connection of the self and the other. Meanwhile, the metamorphosis establishes the bridges upon which the characters in the three novels could join each other to varying extents.

Dans la littérature grecque archaïque et classique, l'exil apparait et évolue dans des contextes politiques déterminants. Du VIIe au IVe siècle avant J.-C., à travers les régimes tyranniques et oligarchiques, mais aussi durant la démocratie, c'est une mesure à la fois punitive et préventive qui sert à maintenir un pouvoir en place, tendant à évoluer vers une modération des expulsions, à travers notamment l'ostracisme, tout en étant de plus en plus encadrée par la législation. L'exil peut également être une démarche volontaire pour fuir les malheurs de l'existence, échapper à un procès ou encore s’éloigner d'une cité corrompue. Au-delà de cet ancrage politique, les représentations de l'exil et des exilés participent à un imaginaire riche qui est exploité dans tous les genres littéraires de cette période. Ces représentations font naitre une réflexion sur l'histoire et l’état de la démocratie, ainsi que sur la dimension métaphorique de l'exil. De plus, les malheurs de l'exil, les plaintes ou la souillure qui lui sont associées côtoient des représentations moins attendues, telles que celle d'une communauté active et vindicative d’exilés ou encore celle d’archétypes du bon ou du mauvais exilé. L'exil prend souvent fin lorsque l'on a intégré une terre d'accueil ou que l'on est rappelé dans son pays d'origine, mais peut tout aussi bien être à perpétuité et parfois perdurer au-delà de la mort. Enfin, l'abondance de ces représentations, autant que de son vocabulaire, fait de l'exil une image propre à illustrer des concepts politiques et philosophiques de premier plan dans la pensée grecque. / In archaic and classical Greek literature, exile is shown to evolve within determining political contexts. From the VIIth to the IVth century B.C., through tyrannical and oligarchical regimes, but also during a period of democracy, it is both a punitive and preventive measure which is used to maintain an authority in power, tending to evolve towards a moderation of expulsions, notably through ostracism, while being more and more regulated by legislation. Exile may also be a deliberate move to flee away from life's woes, escape from a trial or even get away from a corrupt city. Beyond this political anchoring, the representations of exile and of exiled people take part in a rich imagined world which is exploited in all the literary genres at that time. These representations give life to reflection on history and the status of democracy, as well as on the metaphoric dimension of exile. Furthermore, the woes of exile, the grievance or the pollution which are associated with it go along with less expected representations, such as one of an active and vindictive society of exiled people or even one of archetypes of the good or the bad exiled person. Exile often comes to an end when one integrates a host haven or when one is called back to one's country of origin, but may as well be for the rest of one's life and sometimes continue after death. Eventually, the abundance of these representations, as well as the vocabulary associated with it, makes exile become an image suitable for the illustration of the leading political and philosophical concepts in Greek thought.

Communitarianism and harmony ideology have their proponents and critics, particularly as viewed through the lens of conciliation-based dispute resolution. Both features being prominent in the Tibetan Diaspora in India, I hypothesized that the strengths and weaknesses of these orientations could be assessed through the rationale behind the norms of social control operative in the community, and the efficiency and effectiveness of those norms in terms of voluntary compliance. I found that the informal Tibetan mechanisms for dispute resolution were effective and efficient in supporting Indian systems of law enforcement, while allowing a ritualistic affirmation of community. Contrary to proponents of legal centralism and court justice, I found that liberalist values underpinning litigative process were disruptive of social expectations, and had the potential to exacerbate rather than relieve social tensions. The harmony norms that predispose pro-social behavior within Tibetan settlements failed to protect the interests of community members, however, when the challenge came from local Indian groups operating on the basis of their own standards of particularistic allegiance. Legal ethnography best describes the methodology used for this research. Fieldwork drew on: 1) Interviews with twelve settlement officers whose mandate specifically includes mediation of disputes; 2) In-depth interviews with two disputants fighting cases before the Tibetan Supreme Justice Commission; and 3) Interviews with over 70 informants (including senior and mid-level exile government officials and settlement residents), together with archival material, to situate findings and verify interpretations. This research contributes a unique non-Western body of data in support of Law and Society scholars, such as Amitai Etzioni and Phillip Selznick, who have argued for devolution of law-like responsibilities to local levels where internalized norms are an everyday means of social control. It also argues against the pejorative interpretation of harmony ideology as depicted by legal centralists such as Laura Nader. By reframing harmony as a function of norm rationale, efficiency and effectiveness, the research offers new variables for assessing the costs and benefits of community. Finally, the Tibetan case studies provide an important comparative for cosmopolitan states that are debating how to accommodate diversity and legal pluralism. / Graduate and Postdoctoral Studies / Graduate

L'objectif de ce travail de thèse est :- de penser le concept de l'identité dans la psychanalyse à travers la clinique de patients migrants de première génération (demandeurs d'asile à Marseille, migrants en situation irrégulière à Barcelone)- de travailler sur les faits cliniques suivants : comment comprendre que certains patients en arrivent à dire "je ne sais plus qui je suis", connaissent des inhibitions à "habiter le lieu" (F. Benslama), ou encore manifestent un effondrement psychique au moment de l'annonce d'un accord d'asile politique ? La proposition qui est faite est que ces faits cliniques relèvent « d'une clinique de l'identité » et s'adressent inconsciemment à la représentation de soi. Penser l'identité dans l'exil conduit à faire l'hypothèse que l'accès à soi est indexé à l'expérience de l'altérité. Pour cela, l'exil pourra être interprété au niveau psychique comme l'expérience d'une altération de la relation à l'Autre, c'est-à-dire comme une expérience qui pourra entraîner, pour le sujet, une altération de la relation à soi.Cela conduit à faire l'hypothèse qu'au cœur de la migration se trouve un fantasme inconscient de trahison qui s'adresserait à l'identité et qui s'échafauderait sur une appréhension plus inconsciente encore, qui serait celle pour le sujet d'une crainte indicible liée à l'angoisse de l'oubli.L'accompagnement clinique pourra alors être pensé comme un « travail d'identité », c'est-à-dire comme un travail de reconnaissance de la singularité de l'épreuve du sujet, afin que celui-ci puisse renouer le dialogue avec lui-même et que l'exil puisse s'ouvrir dans sa dimension ontologique, c'est-à-dire comme expérience d'identité. / The purpose of this doctoral thesis is:- to think identity in psychoanalysis through the clinical care of first generation migrants (asylum seekers in Marseille, migrants in irregular status in Barcelona)- to work on those clinical facts : how can we understand that some patients are able to say "I don't know who I am", how can we understand that they go through some inhibitions to "live in the place" (F. Benslama), and how can we understand that some of them go through psychic collapse at the moment of the announcement of an agreement for political asylum?The hypothesis that I make is that these clinical facts can be understood as a "clinic of identity". The purpose to think identity through exile lead us to the hypothesis that the access of self-representation is built on the experience of otherness. This is why the exile can be interpreted (as a psychical experience) as an alteration of the relationship with the Other, which means as an alteration of self-representation.This implies to make the hypothesis that there is, inside of the question of exile, an unconscious phantasy of treason, and that this phantasy is related with the identity, and that this phantasy is based over the unspeakable fear of being forgotten.The clinical care will then be understood as an "identity work", which means as a work of recognition of the singularity of the event that the subject goes through, so that the patient would be able to restart the dialogue with himself. Then the exile may be thought in its ontological dimension : it means as an experience of identity. / El objetivo de esta tesis es :- por una parte, pensar el concepto de identidad en el psicoanálisis a través de la clínica con pacientes emigrantes de primera generación (solicitantes de asilo político en Marsella, inmigrantes de primera generación en situación irregular o ilegal en Barcelona)- por otra parte, de trabajar sobre los siguientes hechos clínicos relacionados con la cuestión de la identidad: ¿cómo entender el echo de que algunos pacientes llegan a decir "ya no sé quién soy", como entender el echo de que algunos manifiesten inhibiciones obvias con el echo de "habitar en el lugar" (F. Benslama), o como entender que algunos vivan un colapso psíquico en el momento del anuncio de un acuerdo de asilo político?La propuesta que hago es que estos hechos clínicos se puedan entender como relevantes de "una clínica de la identidad", lo que significa que se dirigen inconscientemente a la cuestión de la representación de si mismo.Pensar la identidad a través de exilio o de la migración conduce a sostener la hipótesis de que el acceso a si mismo está indexado sobre la presencia del Otro. En consecuencia, el exilio puede interpretarse, al nivel psíquico, como la experiencia de una alteración de la relación hacia el Otro, es decir, como una experiencia que puede conducir el sujeto (el paciente) hacia una alteración de la relación con si mismo.Esto supone hacer la hipótesis que, dentro del corazón de la migración, se encuentra una fantasía inconsciente de traición o de falta, fantasía que se dirige hacia la identidad, y que se construye sobre un temor, aún más inconsciente, relacionado, por el sujeto, con una angustia indecible relacionada con la angustia del olvido.Entonces el acompañamiento clínico podrá pensarse como un "trabajo de identidad", es decir como un trabajo de reconocimiento de la singularidad del experiencia que vive el sujeto (el paciente) en exilio, para que pueda reanudar el diálogo con si mismo, y para que el exilio pueda abrirse en toda su dimensión ontológica, es decir, como una experiencia de identidad.

Orientador: José Alves de Freitas Neto / Dissertação (mestrado) - Universidade Estadual de Campinas, Instituto de Filosofia e Ciências Humanas / Made available in DSpace on 2018-08-27T08:11:40Z (GMT). No. of bitstreams: 1 Balbino_AnaCarolina_M.pdf: 1623725 bytes, checksum: f63a4ab2faa493a04359ad3972526d9e (MD5) Previous issue date: 2015 / Resumo: A última ditadura militar argentina (1976-1983) provocou o exílio de milhares de cidadãos, impactando sobremaneira a sociedade e criando enormes feridas que não se fecham facilmente. Porém, por maior que tenha sido a importância do desterro nos anos 1970, sua voz foi silenciada na memória dos anos ditatoriais. Essa dissertação visa compreender a colaboração da imprensa nesse silenciamento. No momento da redemocratização ¿ quando a história e a memória do regime militar ainda engatinhavam ¿ a mídia teve importante papel na construção do conhecimento a respeito do Processo de Reorganização Nacional. Dessa forma, analisamos as notícias veiculadas sobre o exílio pelos jornais Clarín e La Nación, percebendo como a imagem elaborada por eles ajudou a macular a figura dos desterrados perante a sociedade, relegando-os a uma espécie de limbo historiográfico e memorialístico. Observando o vocabulário utilizado pelos meios de comunicação para adjetivar os exilados, assim como os personagens identificados por eles como exemplos desse fenômeno, além da relação criada em suas páginas entre desterro, anistia e guerrilha, objetivamos entender um pouco mais sobre as motivações que levaram ao silenciamento do exílio argentino, colaborando no reposicionamento dessas vítimas diante de sua sociedade e, principalmente, de sua história / Abstract: The last argentine military dictatorship (1976-1983) caused the exile of thousands of citizens, creating great impact in society and huge wounds that do not easily closed. However, great as it has been the importance of exile in the 1970s, his voice was silenced in memory of dictatorial years. This thesis aims to understand the collaboration of the press in this silencing. At democratization ¿ when the history and memory of the military dictatorship still were crawling ¿ the media played an important role in the building of the National Reorganization Process¿s knowledge. Thus, we analyze the transmitted news about exile by Clarín and La Nación, realizing how the image drawn by them helped to tarnish the figure of the outcasts in society, relegating them to a kind of historiographical and memorialistic limbo. Analyzing the vocabulary used by the newspapers to describe the exiles, as well as the characters identified by them as examples of this phenomenon, besides the relation established in its pages between expatriates, amnesty and guerrilla, we aim to understand a little more about the motivations that led to the silencing of the argentine exile, collaborating on the repositioning of the victims before their society and especially in their history / Mestrado / Politica, Memoria e Cidade / Mestre em História

When Bertolt Brecht flees Nazi Germany in 1933 he spends fourteen years in exile where he writes some of his most significant works, among them, Leben des Galilei. In his Leben des Galilei, Brecht explores the relationship between the individual and society. Using the historical Galileo Galilei as context, Brecht elucidates the responsibility that scientists must accept for how their discoveries are put to use. With his Galilei figur, Brecht expresses his belief that scientific advancement should be employed for the societal advancement of the common person. Brecht wrote three versions of his Galilei work, each showing significant parallels to Brecht's experiences during the corresponding time period of his exile. This thesis will illustrate these parallels. It will first show that the Galilei thematic is to be found in the very first years of Brecht's exile. It then deals with the influences surrounding the writing of the first version while Brecht is in Denmark. The second part of the thesis focuses on Brecht's exile in America and the resulting second version of his Galilei work. Here, working with Charles Laughton on an English translation of the work, Brecht's Galilei undergoes a fundamental change. Brecht attempts to alter the positive perception of the first version's Galileo who cleverly outwits the Inquisition and secretly has his work the Discorsi smuggled out of Italy. Brecht now wants to portray Galileo as a traitor of the people, who missed his chance to help the common people overcome the suppression they were subjected to. This change is strongly influenced by Brecht's experiences in America and the dawning of the Atomic Age. The last section of the thesis deals with Brecht's return to Europe and the third version of Leben des Galilei written in East Berlin. This is a result of translating the American version into German and the addition of scenes and individual elements cut from the first version to make it more appropriate for American audiences. Brecht maintains and tries to heighten the negative portrayal of Galileo as traitor of the common people.