Made available in DSpace on 2016-08-10T11:07:05Z (GMT). No. of bitstreams: 1 HELLAYNY SILVA GODOY DE SOUZA.pdf: 1574312 bytes, checksum: 4b79366da6bce8df009a01631a76110c (MD5) Previous issue date: 2014-12-19 / Este trabalho se propôs a leitura do romance Um Crime Delicado (1997), de Sérgio Sant Anna, sob uma perspectiva intercultural. Esta nova tendência literária multicultural e intergêneros, ultrapassa os limites da forma e da estética tradicional, e adentra os caminhos da interculturalidade aliando-os ao hibridismo que transforma, inclusive, os gêneros. Evidenciando a natureza problematizadora de sua literatura, marcada muitas vezes, por questões de cunho metalinguístico, como da impossibilidade de o discurso literário dar conta de uma objetividade que se recusa a ser captada pela palavra. Discutir a existência de uma multiplicidade de influências na escrita de Sérgio Sant Anna fazendo ressoar o texto literário com alguns conceitos psicanalíticos, buscando alargar a análise do texto com o uso dos conceitos, assim como estender o conceito e a reflexão teórica que estão em jogo ao se trabalhar com a literatura. Portanto, analisar Um Crime Delicado, de Sérgio Sant Anna, à luz de um recorte psicanalítico, assinalando as intersecções possíveis, permite e reforça o diálogo intercultural, objetivo deste trabalho.

Made available in DSpace on 2016-04-29T14:16:07Z (GMT). No. of bitstreams: 1 Liliana Espinosa Hurtado.pdf: 1104769 bytes, checksum: 385a7f05743c3a4bb6b28e89706248e4 (MD5) Previous issue date: 2011-10-31 / Conselho Nacional de Desenvolvimento Científico e Tecnológico / The Social Work as a profession, historical-social turns in the same measure of the changes in society, reflect on their profissional practice, both in its permanence and its changes. This dissertation presents a case study where analysis was performed based on the perception of social workers on the expressions of cultural diversity in their professional practice as a field full of possibilities, challenges and breakthroughs, which are mediated by the diversity in its many manifestations that given new facets to the social question, the raw material of the profession. The fieldwork was carried out at Cras Parelheiros through interviews conducted with social workers who work at this location. In this rating and demonstrating the relevance of the topic for the profession, are seen the impact that has on professional practice contexts and subjects, as well as the struggles and work are intensified on the part of professionals to handle them. One proposal of this dissertation is to situate the interculturality as a form that it can be regarded as a valid possibility of intervention that contributes to professional practice in different contexts / O Serviço Social, como profissão sócio-histórica que se transforma na mesma medida das transformações da sociedade, reflete sobre sua prática profissional, tanto nas suas permanências quanto nas suas mudanças. Esta dissertação apresenta um estudo de caso em que se realizou uma análise baseada na percepção dos assistentes sociais sobre as expressões da diversidade cultural na sua prática profissional, como um campo cheio de possibilidades, rupturas e desafios, que são mediados pela diversidade nas suas múltiplas manifestações e que dão novas facetas à questão social, matéria-prima da profissão. O trabalho de campo foi desenvolvido no Centro de Referência de Assistência Social (Cras) de Parelheiros, por meio de entrevistas realizadas com os assistentes sociais que trabalham nesse local. Nessa medida e demonstrando a relevância da temática para a profissão, se vêem as repercussões que, sobre a prática profissional, têm os contextos e sujeitos, assim como as lutas e o trabalho intenso dos profissionais para dar conta dos mesmos.Uma das propostas da dissertação é situar a interculturalidade, de tal forma que possa ser contemplada como uma possibilidade de intervenção válida que contribua para a prática profissional em contextos diversos

Made available in DSpace on 2016-04-27T16:33:08Z (GMT). No. of bitstreams: 1 Chirley Maria de Souza Almeida Santos.pdf: 2345481 bytes, checksum: 27bbda49bf28923f36e3b051d2bb99b8 (MD5) Previous issue date: 2016-02-16 / Coordenação de Aperfeiçoamento de Pessoal de Nível Superior / This current work, analyzing narratives and information collected through the means of interviews and observation, examined the work realized by the professionals of education of the CECI-Jaraguá (center of education and indigenous culture, school belonging to the network of education of the municipality of Sao Paulo, Brazil). The reflections made with base at the data had as reference the fact that such educational center is an instrument to the strengthening of the traditional Guarani culture, transforming in school content their cosmology and customs resulted from the way of life, besides the knowledge that the elderly of the tribe carry on. The presence of the school in the community is also justified by the necessity of the indigenous understand the world of the juruá (non indigenous). It was verified that the processes of preservation of customs and native beliefs taken away in an institution (the school) that does not make part of the Guarani culture, as long as the education of the children was historically promoted in the interaction and integration of them in the activities of the adults, show the transformation such of the tradition as the school, without meaning the loss of the cultural identity. For this reason, the concept of frontier by Fredrik Barth was fundamental to the interpretation of the data / O presente trabalho, analisando narrativas e informações coletadas por meio de entrevistas e de observação, examinou o trabalho realizado pelos educadores do CECI-Jaraguá (Centro de Educação e Cultura Indígena escola pertencente à rede de ensino município de São Paulo). As reflexões realizadas com base nos dados teve como referência o fato de que tal centro educacional é um instrumento para o fortalecimento da cultura tradicional Guarani, transformando em conteúdo escolar a sua cosmologia e os costumes decorrentes do modo de vida, além da do conhecimento que os mais velhos da aldeia carregam. A presença da escola na comunidade também se justifica pela necessidade de os indígenas compreenderem o mundo dos juruá (não indígenas). Verificou-se que os processos de preservação de costumes e crenças levado adiante em uma instituição (a escola) que não faz parte da cultura Guarani, visto que a educação das crianças foi historicamente promovida na interação e integração delas nas atividades dos adultos, evidencia a transformação tanto da tradição como da escola, sem que isso signifique a perda da identidade cultural. Por essa razão, o conceito de fronteira de Fredrik Barth foi fundamental na interpretação dos dados

Made available in DSpace on 2016-04-25T19:20:39Z (GMT). No. of bitstreams: 1 Angela Cristina Borges.pdf: 3656882 bytes, checksum: 914b199a6f4e352181ccdd61d572785b (MD5) Previous issue date: 2016-03-11 / Fundação de Amparo a Pesquisa do Estado de Minas Gerais / This paper analyzes the phenomenon of entanglement between Umbanda and Candomblé Angola in the northern region of Minas Gerais from the formation of these traditions to the present. In this sense, it reflects on the dialectic construction of a universe typically afro-sertanejo formed by the meeting in this region of the two traditions here looked at as the outspread not only of the African diaspora, but especially the inauguration of modernity and its dark side, coloniality. The afro-sertanejo universe consists of the acquaintanceship of these religious traditions and coexistence in the same religious space making it increasingly difficult to conceive one religion without the other. We intend to present in this paper that such intimacy and coexistence is linked to the origin of these traditions in a region where Umbanda and Candomblé practitioners interacted establishing dialogues since the late 1950s. We also intend to show that this approach has historical grounding being related to America s constitution and inauguration of modernity. Processes that triggered the hybrid and syncretic dynamics that put cultures and bodies in border predisposed not only to accommodation or cultural negotiation, but above all intercultural dialogue. With regard to the methodology our theoretical choice was the decolonial facet due to the assumption that the coexistence of Umbanda and Candomblé Angola in the same place could be more than the existence of a religious continuum, could represent an intercultural process. Given that, we based this work in particular on the following thinkers: Aníbal Quijano, Walter Mignolo and Catherine Walsh. In order to check the validity of our hypothesis, the methodological procedure used in this study was qualitative, composed of: oral sources through testimony from people who knew and were inserted in these religions in the 60s, of Umbanda practitioners that adopted the Candomblé Angola. We use the recorder and informal conversations; documental research in public and private collections; field observation work over the past five years and monitoring of public and private rituals. Thus, from the crossing-data obtained in the field without losing sight of the de-colonial perspective, we come to the following conclusions: the religious practices of the african-Brazilians in the interior of Minas Gerais translates the intercultural dialogue between Umbanda and Candomblé Angola, dialogue that makes these traditions symbols of decoloniality; the decoloniality covers not only the borderland thinking, but also actions erected within the colonial difference, space where you can prove that magic and Exu action are the drivers of dialogue, the drivers of decoloniality itself; the decoloniality in religious traditions such as african-Brazilian can occur through intercultural dialogue between these traditions; the interculturalism explains the phenomenon of adoption of Candomblé Angola by Umbanda practitioners in northern Minas Gerais; interculturalism among afro-sertanejos boosts the political struggles for rights and social recognition / O presente trabalho analisa o fenômeno de entreliçamento entre Umbanda/Quimbanda e Candomblé Angola na região norte do Estado de Minas Gerais a partir da formação dessas tradições até a atualidade. Neste sentido, tece reflexões sobre a construção dialética de um universo tipicamente afro-sertanejo formado pelo encontro das duas tradições aqui consideradas enquanto desdobramentos não apenas da diáspora africana, mas, sobretudo, da inauguração da Modernidade e seu lado oscuro1, a colonialidade. O universo afro-sertanejo se constitui na convivência entre essas tradições religiosas e coexistência em um mesmo espaço religioso de forma tal que cada vez mais torna-se difícil conceber uma religião sem a outra. Pretendemos mostrar neste trabalho que, tal convivência e coexistência está vinculada à origem dessas tradições nessa região, onde umbandistas e candomblecistas interagiram desde finais da década de 1950 estabelecendo diálogos. Pretendemos também demonstrar que essa aproximação tem raízes históricas estando relacionada à constituição da América e inauguração da Modernidade. Processos que desencadearam a dinâmica híbrida e sincrética que colocou culturas e corpos em fronteira, predispostos não somente à acomodação ou negociação cultural, mas sobretudo, ao diálogo intercultural. No que se refere à metodologia, nossa escolha teórica foi o pensamento descolonial em função de presumirmos que a convivência entre Umbanda/Quimbanda e Candomblé Angola, em um mesmo terreiro, poderia ser mais que a existência de um continuum religioso, poderia ser um processo intercultural. Desta forma, nos balizamos especialmente nos seguintes pensadores: Aníbal Quijano, Walter Mignolo e Catherine Walsh. De modo a verificar a validade da nossa hipótese, o procedimento metodológico utilizado neste estudo foi o qualitativo, composto por: fontes orais através de depoimentos de pessoas que conheceram e se inseriram nestas religiões nas décadas de 60 e de umbandistas que adotaram o Candomblé Angola. Usamos o gravador e conversas informais; levantamento documental em acervos públicos e 1 Lado escuro no sentindo de encoberto. privados; trabalho de observação de campo nos últimos cinco anos, com acompanhamento de rituais públicos e privados. A partir do cruzamento dos dados obtidos no campo, sem perder de vista a perspectiva descolonial, chegamos às seguintes conclusões: a prática religiosa dos afro-brasileiros no sertão das Gerais traduz o diálogo intercultural entre Umbanda/Quimbanda e Candomblé Angola, diálogo que torna essas tradições sertanejas ferramentas simbólicas da descolonialidade, sendo que esta não se encerra exclusivamente no pensar fronteiriço, mas também na ação erigida no espaço da diferença colonial, espaço onde é possível comprovar que a magia e a ação de Exu são os propulsores do diálogo, ou seja, da descolonialidade; essa em tradições religiosas como as afro-brasileiras pode ocorrer através do diálogo intercultural entre essas tradições; a interculturalidade explica o fenômeno de adoção do Candomblé Angola pelos umbandistas norte-mineiros; a interculturalidade entre os afro-brasileiros no sertão norte-mineiro impulsiona lutas políticas em busca de direitos e reconhecimento social configurando esses atores enquanto afro-sertanejos; o entreliçamento entre Umbanda e Candomblé Angola nessa região torna-os sertanejos configurando dessa forma, um universo religioso afro-sertanejo

Esta etnografia multissituada analisa três polos carnavalescos distintos, a partir dos circuitos de trocas estabelecidos entre eles. O principal objetivo da tese é o de compreender como as diferentes configurações culturais nos carnavais de Escolas de Samba do Rio de Janeiro, da Região dos Pampas (em três cidades, Uruguaiana no extremo sul do Brasil, Paso de Los Libres na Argentina e Artigas no Uruguai) e de uma Escola de Samba no carnaval de Notting Hill (Londres/UK) se comunicam e se envolvem em relações de interculturalidade, globalismo e hibridismo entre carnavais. As relações entre os carnavais possibilitam a disseminação de suas produções de cunho competitivo, a circulação de pessoas e objetos que cruzam fronteiras, baseadas nas dimensões da translocalidade. Esses carnavais se entrelaçam e dialogam com o carnaval carioca em circuitos de trocas e negociações, promovendo encontros, conexões, intensa circulação de profissionais, fluxos de materiais, conhecimentos e saberes entre seus contextos locais. / This multi-sited ethnography analyzes three distinct carnival poles, through the exchanges circuits established among them. The main purpose of the thesis is to comprehend how the different cultural configurations in carnivals of Samba Schools of Rio de Janeiro, the Pampas region (in three cities, Uruguaiana in southern Brazil, Paso de Los Libres in Argentina and Artigas in Uruguay) and a Samba School in the Notting Hill Carnival (London/UK) communicate and involve themselves in intercultural relations, globalism and hybridism between carnivals. The relations among the carnivals allow the dissemination of their competitive productions, the circulation of persons and objects that cross borders, based on the dimension of translocality. These carnivals are intertwined and dialogue with the Rio carnival in exchanging and negotiating circuits, promoting encounters, connections, intense professionals circulation, material flows, knowledge and expertise between among its local contexts.

No description available.

L’accommodement raisonnable, perçu de manière erronée comme un outil octroyant des privilèges particuliers aux communautés ethno religieuses, fût la source d’une atmosphère de malaise social au sein de la communauté québécoise. Face à une immigration récente non occidentale, ayant fortement contribué à la modification du paysage sociétal québécois, un désarroi populaire transformé en « la crise des accommodements » (2006-2007), s’est emparée soudainement d’une partie de la population canadienne – française. Plusieurs questions fondamentales relatives au droit à l’égalité se posent : comment préserver l’identité québécoise si chacun veut faire valoir sa propre culture et religion ? Mais aussi, n’avons-nous pas lutté pour que les droits fondamentaux soient assurés pour tous ? Ce mémoire montre que l’accommodement raisonnable, loin de privilégier les minorités religieuses, est un moyen juridique permettant à tous les citoyens d’accéder à l’égalité et de vivre sans subir de discrimination. La liberté de religion faisant partie des droits fondamentaux garantis par les chartes canadienne et québécoise, doit être protégée en tant que telle. L’accommodement raisonnable révèle une autre dimension de sa fonction : une contribution fondamentale à la réflexion collective sur le vivre - ensemble social, vecteur de l’évolution sociétale. Un équilibre peut être atteint entre les exigences d’un État neutre et le respect des libertés individuelles fondamentales. Ainsi, les choix de la laïcité ouverte et de l’interculturalisme s’inscrivent harmonieusement dans l’esprit des autres valeurs de la société québécoise, laquelle est marquée de part son histoire par des valeurs laïques respectueuses de la diversité culturelle et religieuse. / The concept of reasonable accommodation, erroneously perceived as a means for ethnic and religious minorities to enjoy special privileges, has plunged Quebec society in social unrest. Indeed, recent years non-western-based immigration contributed to changing Quebec society ethnic mix, leading to important social concerns by Quebecers of French Canadian descent and ultimately to the “accommodations crisis” (2006-2007). Such social crisis raises numerous questions: How can we live together with a common identity when each one of us defends his/her religion? And also: have we not fought for those rights to be guaranteed for every person? Far from privileging minority groups, reasonable accommodations are a flexible judicial tool allowing all citizens access to equality and protection against discrimination. As religion is only one of several motives for discrimination, it is erroneous to believe that reasonable accommodations solely concern religious and cultural matter. Nonetheless, religious freedom, a fundamental right guaranteed by the Canada and Quebec charters, should be protected as such. Reasonable accommodations reveal another benefit: they are a key contribution to collective thinking regarding social coexistence and living together, a means to manage Quebec’s pluralism and to facilitate minority integration. But how to accommodate religious minorities while preserving Quebec’s identity, characterized by secular values? Our analysis shows that a balance between neutral state requirements and fundamental individual rights can be reached. Specifically, Quebec’s open secularity and interculturalism, are choices harmoniously blended in other social values: they call for the integration of cultural minorities into society through a common set of cultural values.

This dissertation documents a critical-ethnographic-action-research (CEAR) project conducted in two elementary schools in Oaxaca, Mexico, with the collaboration of one language teacher educator and ten language student teachers. The two schools have a diverse student body composed of mestizo children and children from different Indigenous groups. The CEAR Project challenged historical and societal ideologies that position Indigenous children as deficient learners and their translanguaging and multiliteracies practices as inappropriate for schools. The CEAR Project was also a response to a world phenomenon that associates English with “development” and economic success and Indigenous and “minoritized” languages with backwardness marginalization. The CEAR Project’s purpose was to use the student teachers’ English language praxicum in order to: (a) develop elementary school teaching expertise, (b) co-construct affirming identities among all the participants, (c) foster multilingual, multiliteracies, and intercultural practices, and (d) dialogue with the children in order to change pejorative ideologies that regard certain languages, literacies, and cultures as better than others. The Transformative Multiliteracies Pedagogy developed by Cummins (in press) and critical pedagogies theory (Freire, 1970; Norton & Toohey, 2004) informed the CEAR Project and the data collected through classroom observations, semi-structured interviews, and children’s work samples. Using narrative, photos, and videos, this dissertation presents the migratory lives, the families, and the language and literacy practices of 50 children, and their views regarding the English language and Indigenous languages and peoples. It portrays the vivid critical moments and changes that occurred in the praxicum as the children became teachers and linguists. Through the construction of identity texts and the translanguaging and multiliteracies practices that the student teachers and the children engaged in, stories emerge that portray them as the intelligent, creative, and genuine individuals that they really are. This dissertation also documents how the children’s complex lives challenged constructs such as “family” and “Indigenous,” and the new Mexican educational policy that brings English into public elementary schools using a generic English software. It is concluded that every policy, theory, social construct, pedagogy, and curriculum should be challenged on a daily basis if we are truly to serve the ever-evolving diverse classrooms of today.

Ce travail se propose de démontrer la pertinence de l’utilisation du roman La Cité des Bêtes (Isabel Allende, 2002) comme recours pédagogique dans l’enseignement de l’espagnol langue étrangère (ELE) au niveau intermédiaire (B2) et dans un contexte scolaire multiculturel. Dans ce cadre, l’enseignement d’une langue étrangère vise à l’acquisition linguistique et à l’exploration d’une culture différente afin de favoriser la découverte des valeurs de l’autre et son intégration critique, attitude indispensable en vue du développement identitaire de l’individu au sein de sociétés exposées de l’intérieur et de l’extérieur au contact entre cultures. Le roman sélectionné facilite l’accès à des thématiques interdisciplinaires au sein des programmes collégiaux du Québec et encourage une attitude d’ouverture par rapport à la découverte d’autres cultures et valeurs, dans une perspective de disponibilité au questionnement des certitudes culturelles de l’étudiant, conformément aux positions des études interculturelles contemporaines. L’appartenance de l’œuvre au courant littéraire du Réalisme magique permet aussi d’introduire l’exploration de thématiques culturelles spécifiques au monde hispanique. Après un survol de la place de l’interculturalité et de l’interdisciplinarité dans l’enseignement d’ELE, le mémoire analyse la contribution spécifique du roman sélectionné à ces dimensions, pour ensuite procéder à la présentation d’exercices orientés à la pratique et la consolidation de la connaissance grammaticale et du vocabulaire, et au développement d’une sensibilité interculturelle dans les étudiants, à travers des activités individuelles et de groupe élaborées à partir des perspectives du texte. / This research aims at demonstrating the pertinence of the utilization of the novel The City of the Beasts (Isabel Allende, 2002) as a tool for teaching Spanish as a Foreign Language (ELE) at an intermediate level (B2) and in a multicultural context. Within this frame, the teaching of a second language pursues linguistic acquisition and encourages the exploration of a different culture in order to foster the discovery of the values of the other and its critical integration. This attitude shows to be indispensable for the development of the identity of the individual within societies growingly exposed from inside and outside to interaction between cultures. The selected novel allows access to interdisciplinary connections within Quebec’s College programs and promotes an attitude of openness toward the discovery of other cultures and values, requiring availability to question the student’s own cultural presuppositions, according to the tenets of contemporary intercultural studies. The novel belongs to the literary movement of Magical Realism, which helps introduce the students to the exploration of specifically Hispanic cultural themes. After a revision of the place of interculturalism and interdisciplinarity in the teaching of ELE, the dissertation analyses the specific contribution of the selected novel to these dimensions, in order to present exercises oriented toward the practice and the consolidation of grammatical and lexical knowledge, and toward the development of an intercultural sensibility in the students, providing individual and group activities built from the perspectives that emerge from the text. / Este trabajo se propone demostrar la pertinencia del uso de la novela La Ciudad de las Bestias (Isabel Allende, 2002) como útil didáctico en la enseñanza del español lengua extranjera (ELE) de nivel intermedio (B2) en un contexto escolar multicultural. En este marco, la enseñanza de una lengua extranjera aspira a la adquisición lingüística y cuida la exploración de una cultura diferente con vistas al descubrimiento de los valores del otro y a su integración crítica, actitud indispensable para el desarrollo identitario del individuo en sociedades expuestas al contacto entre culturas desde el interior y el exterior. La novela seleccionada facilita el acceso a temáticas interdisciplinarias dentro de los currículos colegiales de Quebec y anima a una actitud de apertura hacia el descubrimiento de otras culturas y valores, en una perspectiva de disponibilidad al cuestionamiento de las certitudes culturales del aprendiente, según los planteamientos de los estudios interculturales contemporáneos. La pertenencia de la obra a la corriente literaria del Realismo mágico permite también la exploración introductoria de temáticas culturales específicas del mundo hispano. Después de revisar el lugar de la interculturalidad e interdisciplinariedad en la enseñanza de ELE, la memoria analiza el aporte específico de la novela a estas dimensiones, para luego proceder a la presentación de ejercicios orientados hacia la práctica y el refuerzo del conocimiento gramatical y léxico, y hacia el desarrollo de una sensibilidad intercultural en los estudiantes, a través de actividades individuales y de grupo elaboradas a partir de los planteamientos del texto.

L’étude propose une vue d’ensemble de la création textile à travers différents prismes puisque nous abordons les pratiques artistiques utilisant les costumes d’époque, la broderie, l’assemblage textile, les cheveux, les tissus traditionnels, la tapisserie ou encore l’art du quilting. Qu’il s’agisse des oeuvres de Yinka Shonibare, Louise Bourgeois, Hassan Musa, Faith Ringgold, Kimsooja ou Tracey Emin, chacun des artistes sélectionnés pour notre étude, propose une recherche visant une pertinence culturelle grâce à l’élaboration d’une pratique plastique où expériences personnelles et collectives s’entremêlent. La pertinence culturelle étant entendue ici comme une reconstruction critique et théorique d’une histoire par l’appropriation de matériaux et/ou de techniques textiles spécifiques. Nous avons opté pour un travail thématique afin d’analyser au mieux ce que nous appelons la scène textile globale. Une première partie propose l’analyse des travaux d’artistes réfléchissant sur l’histoire et la culture noire. Nous étudierons une sélection d’oeuvres mettant en lumière deux traumas : l’esclavage et le colonialisme, ainsi que leurs répercussions actuelles sur la culture et la société. Ainsi les travaux de Faith Ringgold, Yinka Shonibare, Hassan Musa et Maria Magdalena Campos-Pons seront analysés afin de parler de problématiques comme « l’hybridité culturelle », la créolisation, la situation de l’art contemporain africain ou encore la représentation du corps noir dans l’art. Une seconde partie est axée sur les notions d’exil, de diaspora et de l’inconfort induit par le nomadisme, le statut « entre-deux ». Les pratiques de Mona Hatoum, de femmes artistes arabes comme Lalla Essaydi, Shadi Ghadirian ou Ghazel, ainsi que les travaux de Kimsooja, Janine Antoni et Ana de la Cueva nous permettrons d’entrer au coeur d’une scène artistique dont les enjeux critiques nous portent à réfléchir sur la mondialité, dans ses aspects positifs (enrichissement, échange, dialogue) comme négatifs (uniformisation, standardisation, perte des spécificités locales). Grâce au vecteur textile, chacun de ces artistes appréhende le monde et la société d’une manière à la fois poétique, critique et politique. Une troisième partie est dédiée aux artistes (majoritairement des femmes) ayant choisi l’utilisation de techniques textiles traditionnelles comme la broderie, le tissage ou la tapisserie. Avec l’explosion de la scène féministe depuis les années 1970 jusqu’aux travaux actuels, la broderie n’est désormais plus considérée comme un loisir typiquement féminin, mais comme une véritable arme politique. Une arme dirigée vers le machisme, le patriarcat ou encore les inégalités liées au genre. Dans ce cadre, les pratiques d’artistes comme Elaine Reichek, Judy Chicago, Louise Bourgeois, Joana Vasconcelos, Tracey Emin, Ghada Amer, Cathy Burghi, permettront d’aborder la broderie dans l’art contemporain de manière diversifiée et hétérogène. À travers ces différentes analyses, nous observons la déconstruction de la hiérarchie des arts et le fait que l’art textile contemporain apparaît comme un art engagé et pertinent, proposant des perspectives de réflexions riches en lien avec les problématiques du monde actuel. / The study advises an overview of the textile creation in the widest sense because we approach the artistic practices using period costumes, embroidery, textile assembly, hair, traditional fabrics, tapestry or quilting art. That it is about works of Yinka Shonibare, Louise Bourgeois, Hassan Musa, Faith Ringgold, Kimsooja or Tracey Emin, each of the artists chosen for the study, is in search of a cultural relevance within his artistic practice where personal and collective experiences are interwoven. The cultural relevance being understood here as a critical and theoretical reconstruction of a (his)story by the mean of appropriation of specific textile materials and techniques. We opted for a thematic work to analyze at best what we call the global textile scene. A first part proposes the analysis of works from artists who think about Black culture and history. We will study works that shade light on two traumas: Slavery and colonialism, as well as their echoes on nowadays culture and society. So the works of Faith Ringgold, Yinka Shonibare, Hassan Musa and Maria Magdalena Campos-Pons will be revealed to speak about issues such as “cultural hybridity”, creolization and the situation of the African contemporary art or also the representation of the Black body in art. A second part is centred on the notions of exile, Diaspora, discomfort caused by nomadism and the “in-between” status. The practices of Mona Hatoum, Arab women artists such as Lalla Essaydi, Shadi Ghadirian or Ghazel, and the works of Kimsooja, Janine Antoni and Ana de la Cueva will allow us to enter the heart of an artistic scene the critical stakes of which carry us to think about the globalisation, within its positive (enrichment, exchanges, dialog) as negatives aspects (standardisation, losing of local specificities). Each of these artists dreads the world and the society in a poetic and political way. The third part is finally dedicated to the women artists who chose the use of traditional techniques as embroidery, weaving or tapestry. Since the explosion of the feminist scene during the 1970s until current works, embroidery is henceforth no more considered as a typically feminine leisure, but as a real political weapon. A weapon steered towards the male chauvinism, patriarchy or gendered disparities. In this frame, the practices of such artists as Elaine Reichek, Judy Chicago, Louise Bourgeois, Joana Vasconcelos, Tracey Emin, Ghada Amer, Cathy Burghi, will allow to approach the embroidery in contemporary art in a diversified and heterogeneous way. Through these various analyses, we observe the deconstruction of art hierarchy and that contemporary textile art appears as a committed and relevant art, proposing perspectives of rich reflections in connection with the actual issues of our world.