L’institution totalisante, en tant qu’institution close sur elle-même, hermétique au monde n’existe pas, ni dans l’absolu ni comme idéal type auquel serait comparé, par exemple, l’institution pénitentiaire. Il existe toujours des interfaces humaines, matérielles et temporelles entre les différents espaces sociaux fussent-elles délimitées par des murs et des barbelés. Il convient pour aborder l’univers carcéral, celui dans lequel nous portons notre étude tout en y étant détenu, de parler plutôt d’institution totalisante où se joue continuellement un conflit entre rationalité formelle et matérielle, mais aussi un conflit aux dimensions puissantes de socialisation, de reconfiguration des comportements et de subjectivation des vécus. Notre centre de détention présente un exemple de ce conflit entre un univers répressif normalisé et sécuritaire, et un autre empli de stratégies pragmatiques de survie ou de resocialisation. La complexité qui en résulte est à l’image de la société elle-même et du rapport permanent des individus à leurs institutions.Enrichi par nos précédentes recherches, notre présent travail tente d’aborder deux importants aspects que sont le paradigme du don et la théorie de la reconnaissance, et de les articuler avec l’engagement bénévole en détention. Avant tout, nous voulons démontrer que beaucoup d’aspects du paradigme du don et de la théorie de la reconnaissance sont aussi et déjà présents en contexte d’incarcération. Mais ces aspects présentent la particularité de maintenir la vie de l’institution totalisante en circuit fermé, c’est-à-dire sur elle-même.Le paradigme du don à travers le bénévolat amène à repenser l’espace carcéral comme un espace de socialisation à part entière et éminemment en interaction avec l’extérieur. C’est parce qu’elle est en constante relation avec la société que l’institution totalisante a besoin du bénévolat pour que cette relation, prise dans le paradigme du don, fasse des détenus les responsables mêmes de leurs échanges avec l’extérieur. Dès lors, en termes de rationalisation, entendue comme sens donné par les acteurs à leurs actions et à leurs recherches de liens, les visées sont à la fois pragmatiques, utilitaristes, et altruistes, les détenus s’y redéfinissant dans le cadre de la réciprocité, du rendu et de l’offre, plutôt que de la dette, la stigmatisation et la punition.Le lien social est la base du bénévolat/don. Il est bénéfique à tous en termes de réinsertion et de lutte contre le stigmate pour certains, de place dans le jeu du social pour d’autres. Dans un cadre « d’endettement mutuel positif », c’est bien la socialisation qui s’exprime. / The “Total Institution”, as a body closed in on itself, isolated from the outside world, does not exist, either as an absolute or as a standard ideal to which, for instance, the penal institution would be compared. There are always human, material and temporal interfaces between the different social spaces, even though they are delimited by walls and barbed wire. In order to understand the prison world, the one in which we are detained and on which we focus our research, the term “all-encompassing” institution is best suited insofar as permanent conflict takes place between formal and material rationalities, along with a powerful conflict of socialization and a reconfiguration of the behaviours and subjectivities of the actors. Our detention center provides an example of these conflicts between a normalized and repressive universe and another, filled with pragmatic strategies of survival or re-socialization. The complexity that results is the same as the one we can find in the entire society and in the permanent relation between individuals and their institutions.Enriched by ours previous research, this study endeavours to tackle two important questions: Gift Paradigm and the Theory of Recognition, and to link them up with the theme of voluntary work in prisons. First of all, we want to show that many aspects of the Gift Paradigm and of the Theory of Recognition are also to be found in jail. But these aspects have one particular consequence: they maintain the life of the institution closed on itself.The Gift Paradigm, through benevolent commitment, leads to the reconsideration of the prison space as a space of fully-fledged socialization and of eminent interaction with the outside world. It is precisely because it is in constant relation with society that the “all-encompassing” institution requires voluntary work and voluntary commitment. Within the benevolent relational act, as it is viewed in the Gift Paradigm framework, the convicts are in the situation of being responsible for their exchanges with the outside world. Then, in terms of rationalization, seen as a meaning given by the actors to their actions and to their needs of relationships, the aims are at the same time pragmatic, utilitarian, and altruistic. The convicts redefine themselves within the scope of reciprocity, return and offer, rather than that of debt, stigmatization and punishment.The social link is at the basis of the “voluntary/gift”. It is beneficial to all prisoners in terms of reinsertion, and in terms of struggle against stigma for some of their role in society (outside mercantile or professional roles) for others. In the same way it is beneficial to the volunteers. In a case of “positive mutual indebting”, it is socialization itself that is expressed.

Submitted by Elesbão Santiago Neto (neto10uepb@cche.uepb.edu.br) on 2018-07-16T14:25:00Z No. of bitstreams: 1 PDF - Danilo Rodrigues Reis Junior.pdf: 69284247 bytes, checksum: 45cf302a8bb51b539f5dbe962ae9f10c (MD5) / Made available in DSpace on 2018-07-16T14:25:01Z (GMT). No. of bitstreams: 1 PDF - Danilo Rodrigues Reis Junior.pdf: 69284247 bytes, checksum: 45cf302a8bb51b539f5dbe962ae9f10c (MD5) Previous issue date: 2016-04-22 / CAPES / After the end of the Second World War, the custom of handing out foreign assistance to the underdeveloped countries emerged in the framework of the Organisation for Economic Cooperation and Development. This proceeding had the alleged objective of developing these fragile countries economically and socially. Throughout the years, due to the criticism in regard of the traditional proceedings of International Development Co-operation, the Global South nations built a perception of common identity, grounded on the idea of rivalry in relation to the developed North countries. Among the South nations, Brazil has built, since the late 1970s, its role as an international donor, with projects established, mainly, in association with Latin American and African countries. Regarding the later ones, there have been frequent educational projects involving the Portuguese-speaking African countries and, most recently, East Timor. In view of this background, this qualitative, bibliographic and documental research, employing the gift paradigm developed by Marcel Mauss, holds the hypothesis that the Brazilian official discourse about Brazil as an international donor, which is commonly explained in terms of principles of solidarity and historical affinities, does not embody the diversity of explanations that mold the international co-operation process. Therefore, this study aims to analyse the reasons, the context and the implementation process of the Educational Cooperation granted by Brazil to East Timor. Thus, this dissertation discusses the understanding that the Brazilian collaboration in regards to the South-South Cooperation would be based on a horizontal process and not on a replication of the traditional North-South asymmetric framework. We conclude that Brazilian foreign policy has political, strategic and economic interests in its co-operative efforts with East Timor, based on the fact that this country has a moral debt with Brazil, which needs to be compensated. / Com o fim da Segunda Guerra Mundial, institucionalizou-se, no âmbito da Organização para a Cooperação e Desenvolvimento Econômico, a prática de conceder assistência externa aos Estados em desenvolvimento com o pretenso objetivo de auxiliar o desenvolvimento econômico e social dessas nações. Ao longo dos anos, as críticas formuladas aos procedimentos tradicionais de Cooperação Internacional para o Desenvolvimento engendrariam a percepção de uma identidade comum, construída pelos países do Sul Global, baseada em uma oposição às nações desenvolvidas do Norte. No âmbito do Sul, o Brasil tem construído, desde o final da década de 1970, o seu papel de doador internacional, em especial, com projetos realizados em parceria com países latino-americanos e africanos. No que se refere a esses últimos, destaca-se a tradicional colaboração encetada na área educacional com os Países Africanos de Língua Oficial Portuguesa e, mais recentemente, com Timor-Leste. Tendo em vista esse quadro, defende-se, por meio desta pesquisa qualitativa, bibliográfica e documental - sob a abordagem analítica do paradigma do dom -, a hipótese de que o discurso oficial brasileiro em relação à atuação do país como doador no âmbito externo, baseado em princípios de solidariedade e de similaridades históricas e culturais, não incorpora a pluralidade das justificativas que impelem o processo cooperativo internacional. Nesse sentido, a presente dissertação objetiva analisar o papel do Brasil enquanto doador internacional, suas motivações, o contexto no qual são executados os projetos e o processo de implementação da Cooperação Educacional entre Brasil e Timor-Leste. Debate-se, assim, o entendimento segundo o qual a colaboração brasileira no âmbito da Cooperação Sul-Sul estaria baseada em um processo horizontal, em detrimento de uma reprodução de aspectos tradicionais da Cooperação Internacional para o Desenvolvimento, executada nos moldes verticalizados de uma dinâmica Norte-Sul. Conclui-se que a política externa brasileira possui interesses políticos, estratégicos e econômicos em relação aos esforços cooperativos empreendidos com o Timor-Leste, haja vista, em linhas gerais, a dívida moral contraída por esse último e a consequente obrigação de retribuir a cooperação ofertada pelo Brasil.