The study of International Relations (IR) emerged in the context of transnational networks of scholars, politicians, and philanthropists who sought to devise a peaceful world order in the face of international conflict. Prompted by the Great War, the pioneers of IR argued that international politics should be subject to public and academic investigation. In order to generate the required expertise, they established a range of university-based as well as policy-oriented institutions during the 1910s and 20s. Rather than studying political theory or advancing scientific methodology, however, early IR scholars focused on current affairs and became involved in foreign politics themselves. Throughout the formative period of IR, from 1914 to 1940, its protagonists oscillated between understanding and making international politics. This dissertation examines the formation of IR from about 1914 to the Second World War, with particular emphasis on the range of international actors and institutions that shaped the discipline. Based on multi-archival research in Austria, Britain, France, Germany, Switzerland, and the United States, it explores the key venues for the study of IR. In particular, the dissertation reflects how IR scholars used transnational forms of exchange, such as the organs of intellectual cooperation at the League of Nations. It also incorporates women and feminist approaches to IR. Contrary to conventional historiography, the dissertation argues that IR was neither founded in 1919, nor dominated by coherent schools of thought during the inter-war period. Instead, it demonstrates how the discipline was formed by an eclectic group of scholars and practitioners, men and women, English-speaking and international. By building on recent revisionist literature and by re- integrating neglected actors, the dissertation reveals the complex and sometimes inconsistent ways in which issues of international politics became the subject of academic study.

This study is offered as a potential contribution to the struggle for Indigenous reclamation, revitalization and renewal of knowledge systems, cultures, lands and resources. It acknowledges that Canadian Indigenous history does not begin with the arrival of the Europeans. Neither does their future depend exclusively on Western worldviews. Rather, the study argues, the future depends on the convergence of Indigenous worldviews, encapsulated through orality in their languages and knowledges, with imported Western worldviews and knowledges encapsulated through literality. Using qualitative ethnographic, sociolinguistic and phenomenological research approaches, this study focuses on some primary questions: Firstly, can locating the discourse between Indigenous and Western knowledge systems in an abstract, neutral and voluntary `ethical space' between them contribute to identification of their complementary diversities? Secondly, can the convergence of these knowledge systems in creative interconnections in research, development and teaching enable each system to preserve its own integrity? Thirdly, can a portable (collaborative, multi-venue) institutional model for Indigenous tertiary education be developed? This model will be capable of being locally-customised. It will be intended for local development by Indigenous communities wishing to add a community-based delivery mode interconnected with others to the delivery of tertiary education to their citizens. To address these questions, findings from literature on Indigenous knowledges globally and literature on Indigenous tertiary education in North America is converged with field research findings. Findings from the literature and field research are converged to describe how the imposition of Western worldviews has contributed to a systemic erosion of Indigenous worldviews, languages, knowledges and practises. However, interviewees do not advocate `either-or' choices. They are clear that `both-and' solutions, under community jurisdiction, hold the greatest promise for stimulating the resurgent forces that can play a lead role in reclaiming, renewing and revitalizing Indigenous responsibility for Indigenous peoples, resources, economies, communities and governance. They are just as clear that the reclamation, renewal and revitalization of Indigenous knowledges through tertiary education can lead the way in Indigenous governance, community, social, health, justice, and economic development. Data illustrate that conventional/mainstream tertiary institutions often argue for the inclusion of Indigenous program content managed by Indigenous people. They argue that this will assure that a few incremental reforms may turn the institutions into instruments that serve Indigenous peoples and communities effectively. This study shows that such arguments ignore Indigenous contexts and Indigenous teaching/learning processes while continuing to embrace the Western development paradigm. It also calls for a complementary Indigenous Multiversity that, while pluralist and open to all knowledges, is rooted in Indigenous thought and knowledge. It can be the basis for reaching out to and interfacing with other peoples and their knowledges. This study sees the `ethical space' in an Indigenous Multiversity as an optimal location for confronting and reaching out to all knowledges and worldviews while resolving content/context/teaching-learning process issues. Starting in one community, the Multiversity could finally be made up of a consortium. The consortium could unite interdependent Indigenous community-based tertiary institutions. The institutions could be partnered with conventional/mainstream professional and technical institutions and colleges. Such partnerships could assure that, in addition to having access to local and other Indigenous languages, values, knowledges and worldviews, students may be able to access Western languages, values, knowledges and worldviews. / Educational Studies / D.Ed. (Comparative Education)

The objective of this research was to characterize the chat collaborative interaction of two partners in six kinds of cognitive tasks. The central hypothesis was that the task nature determines a particular kind of collaborative interaction. The six tasks tested were: to solve a logical problem, to compose a story, to read a data table, to rank opinions, to bring a scientific explanation of a domestic situation, to interpret the signification of a literature text. The 11 dyads of the sample were formed by university students. Results show significant differences between the tasks concerning the sociocognitive interaction, specially the logical-intelligent tasks related the open-interpretative tasks. Finally, there is a great difference between tasks in the personal evaluation of the difficulty and interest of each one. / El objetivo fue caracterizar la interacción colaborativa de díadas, a través del chat, en seis tareas cognitivas: resolver un problema lógico, elaborar una historia, leer una tabla de datos, ordenar jerárquicamente opiniones, brindar una explicación científica de un hecho fáctico e interpretar un texto literario. La hipótesis central era que el tipo de tarea implica distintos tipos de intercambio colaborativo. Se examinaron 11 díadas de estudiantes universitarios. Los resultados muestran diferencias muy significativas entre las seis tareas en lo que hace al patrón sociocognitivo, sobre todo entre las tareas lógico-inteligentes y las tareas abiertas o interpretativas. Finalmente, hay diferencias muy notorias en la evaluación metacognitiva que hacen los participantes del grado de dificultad e interés de cada tarea.

Ce mémoire est une mise à jour philosophique du modèle conceptuel défini par Aloïs Riegl dans son ouvrage sur Le culte moderne des monuments. Pour faire cet aggiornamento, nous présentons dans une première partie ce modèle et l'énigme qu'il contient. Dans la deuxième, nous décrivons le paradigme que les premières communautés patrimoniales adoptèrent dans l'Entre-Deux-Guerres pour la résoudre, puis nous introduisons dans la troisième les concepts qui ancrent leur paradigme dans le monde actuel et nous formulons l'énigme qu'il pose maintenant aux professionnels. Historiquement, nous démontrons ainsi la continuité de l'institution patrimoniale, d'A. Riegl à nos jours. En dépouillant les archives de la Commission internationale de Coopération intellectuelle, nous prouvons que l'ONU et l'UNESCO n'ont pas créé les réseaux de conservation que nous connaissons, mais ont hérités de ceux que la SDN et la CICI tissèrent avant-guerre en fédérant les institutions et les associations qui existaient alors. Philosophiquement, nous mettons au jour le fondement ontologique et épistémologique de l'institution patrimoniale en étudiant différents modèles conceptuels. Nous expliquons comment le réalisme structural peut concilier les théories réalistes et constructivistes qui pourraient s'opposer ici et comment l'approche processus permet d'unifier ses secteurs sans nier les différences de nature qui existent entre ses objets. Notre thèse est que l'on peut modéliser le domaine en interconnectant les points de vue de ses acteurs. Pour l'établir, nous répondons à la question de savoir ce qu'est le patrimoine, comment fonctionne son institution et sur quoi se fonde sa conservation. / This doctoral thesis on epistemology of conservation is a philosophical update of the conceptual model defined by Alois Riegl in his book on The Modern Cult of Monuments. The first part presents the model and its riddle in order to perform this aggiornamento. The second part describes the paradigm adopted by the first heritage communities between the two world wars in their attempt to resolve it. The third part introduces the concepts that connect their paradigm with the present world and formulate the riddle challenging current professionals. The author proves the historic continuity of the heritage institution from A. Riegl to our days. By examining the archives of the International Committee on Intellectual Cooperation (ICIC), he demonstrates that the UN and UNESCO didn't create the heritage networks that we know today but that they originate from the networks of institutions and associations organized by the League of Nations and ICIC before World War I. Philosophically, he brings to light the ontological and epistemological foundation of the heritage institutions by studying several conceptual models. He explains how structural realism can reconcile realism with constructivism, even as they seem to be opposite theories, and alson how the processus approach can unify its parts without negating the differences of nature between its objects. His thesis is that almost all of the domain can be modelized by interconnecting the points of view of all its actors. To establish this point, he answer the following questions : what is heritage ? How does its institution function ? What is its conservation funded upon ?

In this project a collaboration multimedia toolkit, JSCMT (Java Synchronized Collaborative Multimedia Toolkit) was developed which is intended to connect a group of people located in different geographical locations who are working on the same project.