Cette thèse analyse l’évolution des imaginaires de la grossesse depuis 40 ans ainsi que certaines de ses incidences sociales.La science embryologiste avait installé depuis le 19ième siècle une tradition de représentation réaliste du foetus humain. Au cours de la 2ième moitié du 20ième, les choses semblent changer. En 1970, les photos de Lennart Nilsson notamment ont coloré, autonomisé, esthétisé et humanisé le foetus. En France, le ‟foetus anatomique” s’est vu par ailleurs retiré des muséums, son image s’absente du ‟Larousse médical illustré” et des manuels de sciences naturelles. Quant au foetus présent dans l’art contemporain, il est surdimensionné ou dégoûtant : ce qui ressemble donc le plus à un ‟vrai” foetus se déréalise. L’haptonomie et certaines technologies autour de la grossesse vont accentuer ces modifications de l’image du foetus au profit des imaginaires parentaux.Les effets sociaux de cette idéalisation foetale sont variés. L’humanisation du ‟beau foetus” enlaidissant l’anomalie, la hantise maternelle du ‟monstre foetal” est d’avantage intériorisée et trouble le travail en médecine foetale. Leur refus de l’anomalie devenant plus implicite, médecins et parents adoptent un langage euphémisé. Mais même l’image du foetus avorté s’humanise. Elle devient émouvante. Quand un foetus est condamné, il faudra donc le réparer, concrètement et symboliquement. Les soignants qui invitent les parents à voir le foetus après sa mort vont le présenter comme un bébé dormant, réparé de ses malformations. Certaines mères, surtout quand elles envisagent une nouvelle grossesse, le représentent alors comme un ange, cet ange devenu omniprésent sur les forums Internet.Ce dispositif questionne les sociétés contemporaines : les spécialistes de médecine foetale se retrouvent aujourd’hui confrontés à certains parents refusant la naissance d’un enfant atteint de malformations sans gravité. Au miroir de leur bébé surgit un indicible : l’horreur d’un foetus porteur d’anomalie. L’esthétisation ne rend-elle pas les imaginaires de l’anomalie d’autant plus puissants qu’ils n’ont plus d’espace, autre que le for intérieur, pour se déployer ? / This thesis analyses the evolution of imagination of the pregnancy for forty years as well as some of its social incidences.The science embryologist had installed since the 19 th century a realist tradition of presentation of the human foetus. During half of the 20 th, things seem to change. In 1970, the photographs of Lennart Nilsson in particular coloured, empowered, aestheticized and humanized the foetus. In France, the ‟anatomical foetus” saw itself besides out-of- the way of the museums, its image absent in in the ‟illustrated medical Larousse” and the textbooks of natural sciences. As for the foetus present in the contempory art, it is oversized or disgusting : what looks like mots of ‟real” foetus derealises. The haptonomy and certain technologies around the pregnancy are going to stress these modifications of the image of the foetus for the benefit of parental imagination.The social effects of the foetal idealization are varied. The humanisation of the ‟beautiful foetus” making ugly anomaly, the maternal obsession of the ‟foetal monster” is more interiorized and discorders work in foetal medicine. Their refusal of anomaly becoming more implicit, doctors and parents adopt an euphemized language. But, even the image of the aborted foetus fallen through humanizes. It becomes moving. When a foetus is condemned, it will thus have to be repaired concretely and symbolically. The nursing who invite the relatives to see the foetus after his death will present him as a sleeping baby, repaired by his deformations. Certain mother especially when they envisage a new pregnancy, represent him then as an angel, this angel become omnipresent on the Internet forums.This dispositf questions the contemporary societies : the specialists of foetal medicine are faced with certain parents refusing the birth of a child affected by deformations without gravity. In the miror of their baby appears an unspeakable : the horror of an expanding foetus of anomaly. Does not the esthetisation make the imagination of the anomaly all the more powerful as they do not have more space other than the heart of hearts to spread ?

The growth of the Church in Africa, namely at numerical level 1 is tremendous. However, we notice that her impact on society and public life is not so visible as the growth is, since Christian values are embodied by Christians. Yet, the Church has huge human resources1 pastors, missionaries, lay leaders and theologians. The challenge for the Church in Africa is to incarnate and inculturate these values and the living message of the Gospel. In this thesis we question the co-operation between the Church and mission agencies, between native pastors and western missionaries. We notice that since 150 years, there has been a huge gap between these two entities. This is due to the fact that Theology and Missiology look like two lines that never meet. This situation leads us to revisit not only the current paradigm Church-Mission but also the current link between Theology and Missiology. We propose the following theses: 1. Theology is mission-centered. The goal of Theology is to extend the Kingdom of God by the prodamatlon of the Gospel so that every nation (ethne) may be represented in the Kingdom, and by the communication of Christian values so that a new society or a new civilisation may emerge and may take over the current and corrupted society. 2. To explore the Biblical data on Church and Mission, the only ontological approach appears to be limited, therefore the functional approach must be added. The right question is not only “What the Church Is" but also "For what the Church Is" 3. The local Church is the representation of the Universal Church in a given location. This local church is culturally rooted. Cultural plurality is a sine qua non condition for the Universal Church. 4. The local Church is the basis of mission. The basic reflections on mission must take place within the local Church, at the grass root level. All human resources, from mission agencies and para-church organisation are accountable to the local Church. 5. The major themes of healing, liberation and identity are at the core of the Gospel. Theologians must articulate these themes in their discourse. 6. Co-operation between local Churches, or within a duster of local Churches, gives opportunities to succeed in term of mission since no local Church can do mission alone.

Notre laboratoire a développé une stratégie d'isolement de fragments d'anticorps recombinants à partir de primates non humains (Macaca fascicularis) immunisés, en utilisant la technologie des phages. Dans le cadre de cette thèse, une comparaison des séquences d'anticorps de macaques (Macaca Mulatta) et d'anticorps humains a toutefois montré que les anticorps des deux espèces présentent des différences qui rendent souhaitable une étape d'humanisation des anticorps de macaques. Cette stratégie a été utilisée dans le cadre du projet Européen AntiBotABE (www.antibotabe.com) et l'étape de criblage a été adaptée pour isoler des scFv neutralisant de façon croisée les toxines botuliques BoNT/B des sous-types B1 et B2, en utilisant séquentiellement l'holotoxine BoNT/B1 et un fragment recombinant représentant la région C-terminale de la chaîne lourde de BoNT/B2. Le meilleur scFv ciblant les régions C-terminales des chaînes lourdes de BoNT/B1 et BoNT/B2, B2-7, a montré une bonne capacité de neutralisation de BoNT/B1 et BoNT/B2 dans le test ex vivo de paralysie hémidiaphragmatique. Les régions charpentes du scFv B2-7 ont un pourcentage d'identité élevé (80 %) avec leurs homologues humains. Des scFv neutralisant BoNT/A1 en ciblant sa chaîne légère ont aussi été isolés, dont le scFv le plus efficace, 2H8, induit une diminution de 50% de l'activité endopeptidasique à une concentration correspondant à un rapport molaire 2H8/BoNT/A1 de 64000. Les régions charpentes de 2H8 ont également un pourcentage d'identité élevée (88%) avec leurs homologues humains. La versatilité de cette stratégie en fait un outil permettant l'isolement de nombreux autres fragments d'anticorps à visée thérapeutique.

Cette thèse analyse l’évolution des imaginaires de la grossesse depuis 40 ans ainsi que certaines de ses incidences sociales.La science embryologiste avait installé depuis le 19ième siècle une tradition de représentation réaliste du foetus humain. Au cours de la 2ième moitié du 20ième, les choses semblent changer. En 1970, les photos de Lennart Nilsson notamment ont coloré, autonomisé, esthétisé et humanisé le foetus. En France, le ‟foetus anatomique” s’est vu par ailleurs retiré des muséums, son image s’absente du ‟Larousse médical illustré” et des manuels de sciences naturelles. Quant au foetus présent dans l’art contemporain, il est surdimensionné ou dégoûtant : ce qui ressemble donc le plus à un ‟vrai” foetus se déréalise. L’haptonomie et certaines technologies autour de la grossesse vont accentuer ces modifications de l’image du foetus au profit des imaginaires parentaux.Les effets sociaux de cette idéalisation foetale sont variés. L’humanisation du ‟beau foetus” enlaidissant l’anomalie, la hantise maternelle du ‟monstre foetal” est d’avantage intériorisée et trouble le travail en médecine foetale. Leur refus de l’anomalie devenant plus implicite, médecins et parents adoptent un langage euphémisé. Mais même l’image du foetus avorté s’humanise. Elle devient émouvante. Quand un foetus est condamné, il faudra donc le réparer, concrètement et symboliquement. Les soignants qui invitent les parents à voir le foetus après sa mort vont le présenter comme un bébé dormant, réparé de ses malformations. Certaines mères, surtout quand elles envisagent une nouvelle grossesse, le représentent alors comme un ange, cet ange devenu omniprésent sur les forums Internet.Ce dispositif questionne les sociétés contemporaines : les spécialistes de médecine foetale se retrouvent aujourd’hui confrontés à certains parents refusant la naissance d’un enfant atteint de malformations sans gravité. Au miroir de leur bébé surgit un indicible : l’horreur d’un foetus porteur d’anomalie. L’esthétisation ne rend-elle pas les imaginaires de l’anomalie d’autant plus puissants qu’ils n’ont plus d’espace, autre que le for intérieur, pour se déployer ? / This thesis analyses the evolution of imagination of the pregnancy for forty years as well as some of its social incidences.The science embryologist had installed since the 19 th century a realist tradition of presentation of the human foetus. During half of the 20 th, things seem to change. In 1970, the photographs of Lennart Nilsson in particular coloured, empowered, aestheticized and humanized the foetus. In France, the ‟anatomical foetus” saw itself besides out-of- the way of the museums, its image absent in in the ‟illustrated medical Larousse” and the textbooks of natural sciences. As for the foetus present in the contempory art, it is oversized or disgusting : what looks like mots of ‟real” foetus derealises. The haptonomy and certain technologies around the pregnancy are going to stress these modifications of the image of the foetus for the benefit of parental imagination.The social effects of the foetal idealization are varied. The humanisation of the ‟beautiful foetus” making ugly anomaly, the maternal obsession of the ‟foetal monster” is more interiorized and discorders work in foetal medicine. Their refusal of anomaly becoming more implicit, doctors and parents adopt an euphemized language. But, even the image of the aborted foetus fallen through humanizes. It becomes moving. When a foetus is condemned, it will thus have to be repaired concretely and symbolically. The nursing who invite the relatives to see the foetus after his death will present him as a sleeping baby, repaired by his deformations. Certain mother especially when they envisage a new pregnancy, represent him then as an angel, this angel become omnipresent on the Internet forums.This dispositf questions the contemporary societies : the specialists of foetal medicine are faced with certain parents refusing the birth of a child affected by deformations without gravity. In the miror of their baby appears an unspeakable : the horror of an expanding foetus of anomaly. Does not the esthetisation make the imagination of the anomaly all the more powerful as they do not have more space other than the heart of hearts to spread ?

Made available in DSpace on 2015-02-24T18:20:52Z (GMT). No. of bitstreams: 1 SiomaraPADB_DISSERT.pdf: 3245596 bytes, checksum: 03da23e9556f612292a037b5905f3baa (MD5) Previous issue date: 2011-08-14 / Cette ?tude a comme sujet principal la formation humaine de l instituteur. L objectif g?n?ral est d analyser et d?crire les conditions cr??es par les v?cus d un atelier corps biographique pour la resignification de la corpor?it? de l instituteur, fixant les questions suivantes pour l investigation : Quelles sont les implications du v?cu de l atelier corps biographique dans la vie des instituteurs ? La recherche a ?t? expos?e sur l approche qualitative, suivant les principes de la recherche-action reli?e ? la m?thode des histoires de vie. Pour r?v?ler la beaut? et la complexit? du processus po??tique de la formation humaine, nous nous sommes servi de la m?taphore du "dessus de lit en patchwork" comme op?rateur cognitif en attachant les principes de la corpor?it? fond?s sur la Th?orie de la complexit? (MORIN, 2005), la Th?orie autopo??tique (MATURANA ; VARELA, 2001), la Th?orie du flux (CSIKSZENTMIHALYI, 1999), les approches de transdisciplinarit? (LA TORRE; MORAES, 2008), et d autobiographie (JOSSO, 2004; PINEAU, 2003; PASSEGGI, 2000;), joignant la conception de l ?ducation comme pratique d autonomie, de libert?, d espoir et de l enchantement (FREIRE, 1996, 1992; ASSMANN, 1995). Nous avons eu comme sc?ne du d?veloppement de la recherche, l Unidade Educacional Infantil (UEI), la garderie qui accueille les enfants des fonctionnaires de l Universit? F?d?rale du Rio Grande do Norte. Treise ?l?ves (enfants), des institutrices titulaires, vacataires, boursi?res ont particip? de l'investigation. En conptant sur eux, nous avons d?velopp? un atelier corps biographique, dans lequel nous avons r?alis? 10 v?cus dans la p?riode qui a couvert le deuxi?me semestre de 2007 jusqu au deuxi?me semestre de 2008, en manifestant la r?flexivit? autobiographique, le ludique, la cr?ativit?, la sensibilit? et la r?flexivit? du v?cu. Nous avons utilis? comme instruments pour la construction des donn?s, l observation participante, les propres v?cus, le port folio, la technique du jeu de sable et l'enregistrement photographique. L analyse a montr? que le v?cu de la formation humaine ? partir des principes de la corpor?it?, implique dans un parcours vers soi-m?me dans lequel ?mergent les exp?riences qui nous ont constitu?s en tant qu ?tres existentiels. Pour finaliser, nous avons aper?u les r?percussions dans la vie professionnelle et personnelle de ces institutrices, qui comme moi pensaient avoir besoin d exposer leur luminosit? int?rieure pour que l on la red?couvre. Lors des v?cus des tissages, les institutrices se sont montr?es impliqu?es aux moments de jeux, de cr?ation, de r?alisation, d afection et d action r?flexive, dans lesquelles la teneur humaine cach?e, a ?t? r?v?l?e, en ouvrant les possibilit?s pour le sentiment du mouvement de naissance de l humanisation int?rieure. Pour conclure, le corps joyeux de savoir et de beaut? a ?t? r?v?l?, et dans sa rencontre avec soi-m?me et avec l autre, a pu ?tre auto- recr?? / Este estudo tem como foco a forma??o humana do educador infantil. Apresenta como objetivo geral analisar e descrever como a viv?ncia de um ateli? corpogr?fico cria condi??es para a ressignifica??o da corporeidade do educador infantil, estabelecendo a seguinte quest?o para investiga??o: Quais as implica??es da viv?ncia do ateli? corpogr?fico na vida dos educadores infantis? A pesquisa foi desenvolvida de acordo com a abordagem qualitativa, seguindo os princ?pios da pesquisa-a??o, e tamb?m est? vinculada as hist?rias de vida. Para desvelar a beleza e a complexidade do processo poi?tico de forma??o humana, utiliza-se a met?fora da colcha de retalhos, como operador cognitivo, ancorada nos princ?pios da Corporeidade (BACOR-UFRN) que congregam a Teoria da Complexidade (MORIN, 2005), a Teoria Autopoi?tica (MATURANA; VARELA, 2001), a Teoria do Fluxo (CSIKSZENTMIHALYI, 1999), as abordagens da transdisciplinaridade (LA TORRE; MORAES, 2008), e da autobiografia (JOSSO, 2004; PINEAU, 2003; PASSEGGI, 2000) as quais se entrecruzam com a concep??o de educa??o como pr?tica da autonomia, da liberdade, da esperan?a e do encantamento (FREIRE, 1996, 1992; ASSMANN, 1995). O cen?rio em que se desenvolveu a pesquisa foi a Unidade Educacional Infantil (UEI),uma creche que atende filhos dos funcion?rios da Universidade Federal do Rio Grande do Norte. Participaram da investiga??o 13 docentes infantis, incluindo professoras efetivas, substitutas e bolsistas. Com elas, foi desenvolvido um ateli? corpogr?fico, no qual realizamos 10 viv?ncias corpogr?ficas, do segundo semestre de 2007 at? o segundo semestre de 2008. Durante essas viv?ncias foi evidenciada a reflexividade autobiogr?fica, a ludicidade, a criatividade, a sensibilidade e a reflexividade vivencial. Os instrumentos utilizados para a constru??o dos dados foram a observa??o participante, as pr?prias viv?ncias, o portf?lio, e o sandplay (t?cnica do Jogo de Areia) e o registro fotogr?fico. A an?lise mostrou que vivenciar a forma??o humana a partir dos princ?pios da corporeidade implica uma caminhada para si mesmo, em que emergem as experi?ncias que nos constitu?ram como seres existenciais. Ao final da pesquisa, foi poss?vel observar as repercuss?es na vida profissional e pessoal dessas docentes que, assim como eu pensava, possu?am uma luz interior que precisava ser redescoberta. Ao vivenciarem as tessituras, as docentes se mostraram implicadas, experienciando momentos de brincadeira, cria??o, frui??o, afeto e de a??o reflexiva, durante os quais se revelou a ess?ncia humana escondida, abrindo-se possibilidades para o sentir da humanesc?ncia. Por fim, foram revelados corpos brincantes de sabedoria e beleza, que, no encontro consigo mesmos e com o outro, puderam ser poieticamente corpografados

In the „coloured‟ community of Scottsville in the Western Cape, the historical legacy of political violence and abuse, combined with the current social hierarchies of violence, control and abuse, have serious consequences for Scottsville‟s young people. These traumas and the associated discourses create a culture of fear, distrust, hopelessness, humiliation and silence amongst the majority of the young people. I have employed feminist-poststructuralist analyses in order to grasp the complex nature of the challenges of „coloured‟ poverty. Foucault‟s analyses of power relations also offered this research ways to critique pastoral power. Because of Foucault‟s analyses, I became aware that „coloured‟ people‟s experience of poverty and invisibility could not be separated from my own experience of the power of privilege and visibility. The operation of unjust power relations in the „coloured‟ community therefore compelled me to use my education and privileges to work for the restitution of the voices and of relational and physical possibilities in the lives of „coloured‟ young people. What started out as a research project became a cross-cultural journey of reparation and of my own humanisation. I argue that the praxis of embodied solidarity with the „other‟ is the challenge that poverty ultimately poses to people of privilege and to the ways in which theology defines itself. In doing the work of reparation I was supported by the relational theme of solidarity with the marginalised provided by a feminist theology of praxis. The knowledges of the women in the community in particular served as resources of faith. The research methodologies I used in this research combined the practices of narrative therapy, creative writing, mentoring and drama. The purpose of these methodologies was to invite young people into various meaning-making processes which enabled them to become the agents of their own lives and of a culture of possibility. Derrida‟s work on deconstruction and the aporia provided this research with a framework for the theory of possibility. Through the methodologies of networking and advocacy, other people have joined us in going beyond the physical and relational limitations of poverty to create possibilities for the young people and their schools. / Practical theology / D. Th. (Practical Theology)

[pt] No discurso ético-teológico, ou existe um convencimento pessoal e justificado das convicções éticas, ou a ética não terá nenhuma consistência. Esta dissertação procura expor sistematicamente a fundamentação da ética cristã de Eduardo López Azpitarte, apresentando-a como uma resposta consistente e atual a este problema. Partindo de uma fundamentação antropológica, Azpitarte apresenta uma ética autenticamente humana e profundamente religiosa, sublinhando os valores indispensáveis para que a oferta da ética cristã seja válida e digna de crédito. O itinerário proposto na dissertação é, primeiro, apresentar uma visão panorâmica da história da teologia moral. Segundo, situar o autor estudado nesta história, esclarecendo sua opção metodológica. Em seguida, mostrar como ele articula os elementos antropológicos essenciais à fundamentação da ética cristã, num fecundo diálogo com as ciências e a cultura. Finalmente, mostrar como esta ética, adjetivada de cristã, não pode jamais perder sua dimensão transcendente e evangélica. Nesta articulação entre o razoável e o religioso, estrutura-se uma ética que dá, por um lado, consistência ao humano autônomo, mas que não se encerra em uma autonomia incompatível com a fé. / [fr] Dans le discours éthique-religieux, ou bien il existe une conviction personelle et justifiée de principes éthiques, ou bien l`éthique en soi n`a aucune consistence. Cette dissertation cherche a mêtre à jour, sistematiquement le fondement de l`éthique chretienne d`Edouard Lopez Azpitarte, em démontrant qu`elle est une réponse solide et actuelle à ce problemme. En partant d`une fondamentation antropologique, Azpitarte présente une éthique autentiquement humaine et profondement religieuse, en soulignant les valeurs indispensables pour que l`offre de l`éthique chretienne soit valide e digne de crédit. L`itineraire proposé en cette dissertation est, d`abord, de présenter une vision panoramique de l`histoire de la théologie morale. Secondement, situer l`auteur dans cette histoire, tâchant d`eclaircir son option méthodologique. Aprés quoi, démontrer la manière comme il articule les éléments antropologiques essentiels à la fondamentation de l`éthique chrétienne, dans un dialogue fécond entre les sciences e la culture. Finalement, démontre come cette éthique, soi-disante chretienne, ne peut jamais perdre sa dimension transcendente et évangelique. Dans cette articulation entre le raisonable et le religieux, se structure une éthique qui donne, d`nune part, la consistence a l`humain autonome, mais qui ne se borne pas dans une autonomie incompatible avec la foi.

In the „coloured‟ community of Scottsville in the Western Cape, the historical legacy of political violence and abuse, combined with the current social hierarchies of violence, control and abuse, have serious consequences for Scottsville‟s young people. These traumas and the associated discourses create a culture of fear, distrust, hopelessness, humiliation and silence amongst the majority of the young people. I have employed feminist-poststructuralist analyses in order to grasp the complex nature of the challenges of „coloured‟ poverty. Foucault‟s analyses of power relations also offered this research ways to critique pastoral power. Because of Foucault‟s analyses, I became aware that „coloured‟ people‟s experience of poverty and invisibility could not be separated from my own experience of the power of privilege and visibility. The operation of unjust power relations in the „coloured‟ community therefore compelled me to use my education and privileges to work for the restitution of the voices and of relational and physical possibilities in the lives of „coloured‟ young people. What started out as a research project became a cross-cultural journey of reparation and of my own humanisation. I argue that the praxis of embodied solidarity with the „other‟ is the challenge that poverty ultimately poses to people of privilege and to the ways in which theology defines itself. In doing the work of reparation I was supported by the relational theme of solidarity with the marginalised provided by a feminist theology of praxis. The knowledges of the women in the community in particular served as resources of faith. The research methodologies I used in this research combined the practices of narrative therapy, creative writing, mentoring and drama. The purpose of these methodologies was to invite young people into various meaning-making processes which enabled them to become the agents of their own lives and of a culture of possibility. Derrida‟s work on deconstruction and the aporia provided this research with a framework for the theory of possibility. Through the methodologies of networking and advocacy, other people have joined us in going beyond the physical and relational limitations of poverty to create possibilities for the young people and their schools. / Practical theology / D. Th. (Practical Theology)

This study explores the effect of statements by leaders on domestic support for negotiations. It distinguishes between two types of statements: those that humanise the out-group, and those that apologise for past wrongdoings. The theoretical argument is threefold. First, it is proposed that humanising statements can counter the narratives that delegitimise negotiations with outgroups and, thereby, increase support for negotiations. Second, it is argued that apologies by leaders activate aversion to collective guilt and therefore diminish support for negotiations. Third, it is theorised that the effect of statements is conditioned by individual-level adherence to beliefs that justify continued conflict (‘conflict-supporting narratives’). Specifically, the positive effect of humanising statements is expected to be driven primarily by low adherers of conflict-supporting narratives, whereas the negative effect of apologies is driven primarily by high adherers of conflict-supporting narratives. The findings, based on an online survey experiment conducted in the United States, support the hypothesis that apologies by in-group leaders decrease domestic support for negotiations and that this effect is driven by high adherers of conflict-supporting narratives. In contrast, humanising statements are found to have a null influence on support for negotiations, regardless of the level of adherence to conflict-supporting narratives.

The growth of the Church in Africa, namely at numerical level, is tremendous. However, we notice that her impact on society and public life is not so visible as the growth is, since Christian values are embodied by Christians. Yet, the Church has huge human resources, pastors, missionaries, lay leaders and theologians. The challenge for the Church in Africa is to incarnate and inculturate these values and the living message of the Gospel. In this thesis we question the co-operation between the Church and mission agencies, between native pastors and western missionaries. We notice that since 150 years, there has been a huge gap between these two entities. This is due to the fact that Theology and Missiology look like two lines that never meet. This situation leads us to revisit not only the current paradigm Church-Mission but also the current link between Theology and Missiology. / Christian Spirituality, Church History and Missiology / D.Th. (Missiology)