The question of how "humanitarianism" became possible, and whether humanitarianism is a factor of power in today's world, and possible in the future, is answered against the backdrop of the problem of the world's moral indifference, and the difficulty of mobilizing empathy and commitment to other people's suffering in humanitarian disasters. A genealogical discourse analysis examines historical breakthroughs for humanitarianism, and how humanitarianism relates to human rights, in a moral-philosophical and sociological perspective, in a historical exposition, with the aim of tracing violations and leaps in the development of conditions and possibilities, which enabled the construction of a discourse of humanitarianism. Important prerequisites for humanitarianism to become possible, and the ideas of human rights, are a changed view of man during enlightenment, and her self-understanding, as an "ethical subject", as ground to rights, and that "humanity" was imagined to be a legal community that entails a moral responsibility of universal solidarity. A discourse of humanitarianism has been constructed which has become a factor of power in international politics to meet needs, that it costs to deviate from. A danger to the future is that humanitarianism, as an active protest against the world's suffering, is politicized and abused as a pretext for power ambitions. Whether humanitarianism is possible depends on the social and moral preconditions of international cooperation and idealism, and the belief that human progression is possible, and the attitude: ”We become more fully human via the manner in which we treat our fellows”.

Au croisement de l’ethnographie économique, de l’anthropologie de la parenté et des études des mondes ruraux, cette thèse traite de l’imbrication de différentes sphères économiques dans le cadre de la poly-activité ainsi que de l’inscription spatiale des pratiques économiques dans un milieu agraire de montagne du Haut-Atlas marocain. Ce faisant, il s’agit de questionner la structuration de l’espace, les processus de catégorisation des lieux et des personnes à partir de la notion de monde à portée empruntée à la phénoménologie.Basée sur une étude ethnographique de deux ans au sein d’un village, des réseaux de migration, et auprès de touristes et porteurs de projets de « solidarité internationale », l’analyse est centrée sur les pratiques économiques en tant que situations dans lesquelles s’engagent des personnes et sur la constitution des groupes sociaux en tant qu’ils ont lieu dans le cadre de pratiques effectives. Dans ce contexte où l’économie domestique est le cadre de nombre d’activités productives et où parmi celles-ci l’agro-pastoralisme tient une place importante, l’analyse des pratiques est conjointe à celle de la parenté pratique, que l’on considère l’organisation des groupes domestiques ou encore la circulation des patrimoines et des statuts au sein des lignées. Au-delà de ces productions, échanges et consommations à base locale, les pratiques économiques observées ont lieu dans des espaces plus larges : marchés des biens et marchés du travail accessibles par la mobilité, économie du tourisme mettant en scène allochtones et autochtones, ou encore économie de l’humanitaire constituant le village comme centre d’une scène sociale transnationale.L’analyse de ces pratiques, de leurs imbrications et des liens ainsi constitués permet de questionner les logiques de la structuration du monde vécu et de la construction en situation du monde à portée. / At the junction of economic ethnography, anthropology of kinship and rural studies, this thesis focuses on how different economic spheres interlace within the framework of poly-activity, and examines how the economic practices are spatially inscribed within the agrarian mountainous environment of the Moroccan High Atlas. In so doing, I tackle processes of space structuring and social categorization of places and people by drawing on the phenomenological concept of world within reach. Based on a two years ethnographic study carried out in a village as well as within migration networks and with tourists and ''international solidarity '' project leaders, my dissertation scrutinizes both economic practices as situations in which people engage, and social groups formation as they take place in the context of actual practices. In this perspective, in which the household economy constitutes the setting of various productive activities – agro-pastoralism holding an essential place among them – the study of economic practices meets the analysis of pratical kinship by considering, for instance, the organization of domestic groups or the circulation of heritage and statuses within the lineages. Beside these productions, exchanges and consumptions made on a local basis, I was able to observe economic practices which take place in wider spaces such as : the consumer and labor markets that geographical mobility allows access to ; the tourism economy which bind together natives an foreigners ; or the economy related to the humanitarian field through which the village becomes the center of a transnational social scene. The analysis of these practices, their interweaving, and the links so established, allow me to inquire into the logics of the structuring of the world as it is experienced and into the ways the world within reach takes form.