This study examines the issues of Transnistrian conflict, Transnistrian identity and Transnistrian statehood through the fields of historiography, economic development, language and educational politics, religion, Soviet ideology and the place of memory in two parts of the Republic of Moldova, Bessarabia and Transnistria. The results of this study reveal the influence of the above-listed spheres on identity in both regions, the significant role of the leadership of Transnistria and the Republic of Moldova in shaping peoples' opinion and strengthening the idea of Transnistrian statehood, and the existence of regional identity in Transnistria during a phase of transition.

This thesis provides analysis of the networks of power and authority, which interconnect commonly referenced sources of knowledge about Tuvan throat singing. These sources–books, websites, performances, a documentary film, CD liner notes, and the individuals involved in their production–comprise a substantial portion of contemporary public discourse that represents Tuva and its musical practices to the English speaking world and serve to produce “experts” and “expert knowledge” of throat singing. This work also shows how public discourse of Tuva forms an “authentic”, homogenous, romanticized and spiritualized pan-Asian identity centered on the practices of throat singing, shamanism, and nomadism. The conclusion offers an explanation as to why the public discourse focused on Tuvan throat singing locates the “authentic” in rural Tuva, why throat singing is so often aligned with the spiritual, the healing, and the eternal, and why such conceptions serve to benefit the careers of those involved with the production of such an image. This chapter also explores whether or not representing Tuva with an idealized and romanticized image places Tuvans and related ethnic groups at a disadvantage socially, politically, and economically. / text

O objetivo dessa dissertação é estudar como ocorreu a formação e a cristalização da memória da cidade de Santo André, a partir de 1938, quando ocorreu a mudança da sede do município de São Bernardo para o distrito de Santo André. A partir desse momento, a elite intelectual da cidade, liderada pelo historiador Octaviano Gaiarsa, desenvolveu uma explicação para a origem da cidade, relacionando o município atual com a vila quinhentista de Santo André da Borda do Campo, que havia sido a primeira do planalto. Através dessa relação, a atual cidade de Santo André teve e tem a sua existência justificada, superando qualquer resistência à mudança de nome e de sede. Do mesmo processo fez parte a elaboração dos símbolos da cidade hino, brasão e bandeira; a escolha do herói fundador, João Ramalho; a adoção da data de 8 de abril como aniversário da cidade, a criação dos lugares de memória - a Praça do Quarto Centenário, a construção de estátuas dos heróis quinhentistas e a adoção de seus nomes em ruas e bairros. Analisando a historiografia andreense e comparando-a com a paulista, produzida principalmente no Instituto Histórico e Geográfico de São Paulo, podemos indicar que a criação da memória da cidade de Santo André demonstra o uso político do passado. / In this thesis we study how the memory of a place can be built depending on the interests of the intellectual elite which lives there. We choose as an example the Santo Andre city (São Paulo), whose memory started to be created in 1938, when the headquarters of the São Bernardo do Campo city moved to there. From that time onwards, the intellectual elite of Santo André, led by historian Octaviano Gaiarsa, associated the origin of the city with the 16th Century vila of Santo André da Borda do Campo, the first one in the region. The existence of the city is nowand then justified by this relationship. Its symbols started to appear as part of the same process: anthem, emblem and flag, followed by the choice of its aniversary date, April 8th and the hero which started the city, João Ramalho; memory public places were then built, like the Quarto Centenário Square, and statues were made to glorify its 16th Century heroes; the name of the same heroes were chosen to be the names the streets and districts, and so on... We finish the thesis using this analysis and the São Paulo city one, which can be found mainly in Instituto Histórico e Geográfico de São Paulo, to emphasize that the memory of a place is an example of the political use of the past.

Construction nationale et néo-ritualisation : analyse anthropologique de la célébration du nouvel an kurde (Newroz).Cette étude traite de la transformation progressive des représentations, des croyances et despratiques associées à la célébration du nouvel an Newroz par le mouvement national kurde enTurquie. La recherche aborde Newroz comme une tradition inventée et explore les fonctionsde cette forme de néo-ritualisation dans la construction de l'identification collective à lanation kurde.La première partie situe l'intégration de cette fête aux origines zoroastriennes dans lerépertoire symbolique du nationalisme ethno-culturel kurde et décrit les fonctions qu'elleassure dans le contexte de recomposition des frontières étatiques du Moyen-Orient post-ottoman. Dans un deuxième temps, la recherche se concentre sur les réaménagementssymboliques subis par la tradition Newroz, suite à l'adoption d'une idéologie marxiste parcertaines factions du mouvement national kurde à partir des années 60. La recherche estcentrée d'une part sur la modification des représentations et croyances associées au nouvel anet d'autre part sur la modification des pratiques associées à sa célébration dans la décennie 90,désormais arènes d'affrontements violents avec les forces de l'ordre. L'étude se concentreensuite sur l'institutionnalisation de la tradition Newroz par deux nationalismes concurrents.Dans un premier temps, la recherche aborde la réintégration de la tradition inventée,désormais orthographiée Nevruz, dans le répertoire symbolique du nationalisme turc endétaillant les fonctions inédites de la tradition (ré) inventée dans ce nouveau contexte. Dansun deuxième temps, la recherche explore les politiques culturelles actuellement menées parles élus du parti pro-kurde légal détenant le pouvoir municipal dans le sud-est de la Turquie etpropose une analyse anthropologique de la célébration contemporaine du nouvel an par lemouvement national kurde en Turquie.L'intérêt théorique principal de cette étude est de reposer la question de la rigidité destraditions inventées en montrant comment une tradition a été soumise à des réaménagementssymboliques au sein d'un mouvement national particulier et en abordant les modalités de sontransfert dans le répertoire symbolique d'un nationalisme concurrent.Mots cléfs : invention de la tradition, néo-ritualisation, nationalisme, identificationscollectives, mobilisation ethno-culturelle kurde en Turquie. / National construction and neo-ritualization: anthropological analysis of the celebration of the Kurdish New Year (Newroz). This study deals with the gradual transformation of representations, beliefs and practices associated with celebration of New Year Newroz by the national Kurdish movement in Turkey. The research looks at Newroz as an invented tradition and explores the functions of this form of neo-ritualization in the construction of collective identifications with the Kurdish nation.Part 1 positions the integration of this festival with Zoroastrian origins in the symbolic repertoire of Kurdish ethno-cultural nationalism and describes the functions it performs in the context of the recomposition of state frontiers in the post-Ottoman Middle East. In the second part, the research focuses on the symbolic redevelopments undergone by the Newroz tradition after adoption of a Marxist ideology by certain factions of the Kurdish national movement starting in the 1960s. The research centres on the one hand on modification of the representations and beliefs associated with the New Year and, on the other, on the modification in practices associated with its celebration in the 1990s, from which point it became the arena of violent clashes with the security forces. The study then focuses on institutionalisation of the Newroz tradition by two competing nationalisms. The research initially focuses on the reintegration of the invented tradition, now written Nevruz, in the symbolic repertoire of Turkish nationalism, by detailing the unprecedented functions of the (re)invented tradition in this new context. In a second phase, the research explores the cultural policies currently implemented by elected members of the legal pro-Kurdish party holding municipal power in the south-east of Turkey and proposes an anthropological analysis of the contemporary New Year celebration by the national Kurdish movement in Turkey.The main theoretical interest of this study is that it resituates the question of the rigidity of invented traditions by showing how a tradition was subjected to symbolic redevelopments within a particular national movement and exploring the ways in which it was transferred into the symbolic repertoire of a competing nationalism.Key words : invention of tradition, neo-ritualization, nationalism, collective identifications, Kurdish ethno-cultural mobilisation in Turkey.

O objetivo dessa dissertação é estudar como ocorreu a formação e a cristalização da memória da cidade de Santo André, a partir de 1938, quando ocorreu a mudança da sede do município de São Bernardo para o distrito de Santo André. A partir desse momento, a elite intelectual da cidade, liderada pelo historiador Octaviano Gaiarsa, desenvolveu uma explicação para a origem da cidade, relacionando o município atual com a vila quinhentista de Santo André da Borda do Campo, que havia sido a primeira do planalto. Através dessa relação, a atual cidade de Santo André teve e tem a sua existência justificada, superando qualquer resistência à mudança de nome e de sede. Do mesmo processo fez parte a elaboração dos símbolos da cidade hino, brasão e bandeira; a escolha do herói fundador, João Ramalho; a adoção da data de 8 de abril como aniversário da cidade, a criação dos lugares de memória - a Praça do Quarto Centenário, a construção de estátuas dos heróis quinhentistas e a adoção de seus nomes em ruas e bairros. Analisando a historiografia andreense e comparando-a com a paulista, produzida principalmente no Instituto Histórico e Geográfico de São Paulo, podemos indicar que a criação da memória da cidade de Santo André demonstra o uso político do passado. / In this thesis we study how the memory of a place can be built depending on the interests of the intellectual elite which lives there. We choose as an example the Santo Andre city (São Paulo), whose memory started to be created in 1938, when the headquarters of the São Bernardo do Campo city moved to there. From that time onwards, the intellectual elite of Santo André, led by historian Octaviano Gaiarsa, associated the origin of the city with the 16th Century vila of Santo André da Borda do Campo, the first one in the region. The existence of the city is nowand then justified by this relationship. Its symbols started to appear as part of the same process: anthem, emblem and flag, followed by the choice of its aniversary date, April 8th and the hero which started the city, João Ramalho; memory public places were then built, like the Quarto Centenário Square, and statues were made to glorify its 16th Century heroes; the name of the same heroes were chosen to be the names the streets and districts, and so on... We finish the thesis using this analysis and the São Paulo city one, which can be found mainly in Instituto Histórico e Geográfico de São Paulo, to emphasize that the memory of a place is an example of the political use of the past.

No description available.

Les communautés s’imaginent (Anderson, Hobsbawm, Gellner), mais comment l’invention est-elle diffusée et transformée en identité collective ? Cette théorie communicationnelle de la nation clarifie le concept flou d’invention de tradition en distinguant invention, transmission par un média (F. d’Almeida, J. Assmann), et transformation de l’invention en tradition, du présent en passé. L’hypothèse est que le plus important n’est pas dit : le message est implicite, et le média est invisible en tant que tel. L’implicite permet une naturalisation qui s’adresse en partie à l’inconscient, garant de l’intangibilité de la nation (C. Kerbrat-Orecchioni, M. Douglas). Les Saxons de Transylvanie, minorité allemande de Roumanie, ont choisi en 1990 l’émigration collective en Allemagne ; avec un début au XIIe siècle, une fin au XXIe, et des mutations identitaires dans un monde multiculturel, puis tendant vers la monoculturalité, et aujourd’hui la transculturalité, ils sont un terrain d’observation particulièrement pertinent. L’étude de leur historiographie, musée, Eglise, et club de montagne montre qu’ils ont entre les lignes réinventé le temps, l’espace public et le territoire, pendant que l’implicite figeait le temps, sacralisait la société et géologisait le territoire. Selon Karl W. Deutsch, un peuple est une communauté de communication, qui échange plus intensivement vers l’intérieur que vers l’extérieur. Un pont est ainsi créé entre théories des nations et nationalismes et Sciences de l’information et de la communication. Les différents implicites président à la fois à la construction nationale, au maintien des Etats-nations et à celui des dictatures, avec des similitudes troublantes entre les nations et les époques. / Communities imagine themselves (Anderson, Hobsbawm, Gellner), but how is the invention spread and transformed into collective identity? This communication theory of nation clarifies the blurred concept of invention of tradition by distinguishing invention, transmission by a media (F. d’Almedia, J. Assmann), and transformation of invention into tradition, of present into past. The hypothesis is that the most important is not being said: the message is implicit and the media is invisible as such. Implicit meaning allows a naturalization that appeals in part to the unconscious – the guarantor of the nation’s intangibility (C. Kerbrat-Orecchioni, M. Douglas). Transylvanian Saxons, a German minority in Romania, chose collective emigration to Germany in 1990. With a beginning in the 12th century, an end in the 21st century, and identity transformations in a world first multicultural, then tending to monoculturality, and today to transculturality, they are a particularly relevant field observation. Studies of their historiography, museum, church and mountain club show that they have between the lines reinvented time, public space and territory, while the implicit froze time, sanctified society and ‘‘geologyzed’’ the territory. According to Karl W. Deutsch, a population is a community of communication who exchanges intensively more to the inside than the outside. Thus, a bridge is being built between the theories of nations and nationalism and communication studies. The different forms of implicit steer invisibly the national construction, the maintain of Nation-states and also of dictatorships with disturbing similarities between nations and eras.

Este trabalho trata do monumento Duque de Caxias, na cidade de São Paulo, de autoria do escultor modernista Victor Brecheret. A análise do monumento é pautada na iconografia, em documentos inéditos sobre o projeto e a execução do monumento, além da literatura relacionada. Tal análise discute como a concepção, a execução e a implantação desse monumento, bem como sua opacidade no contexto urbano atual, foram influenciados pela metropolização e modernização da cidade de São Paulo, pelos processos de invenção de tradição e de busca de identidade, e pelas oscilações político-ideológicas durante a primeira metade do século XX, bem como pelas raízes militares do projeto. A mencionada opacidade é ressaltada, principalmente quando se observa outro monumento do autor - executado no mesmo período - e até hoje, um símbolo de São Paulo, o monumento às Bandeiras. / This dissertation concerns the monument Duque de Caxias in the city of São Paulo, by the modernist sculptor Victor Brecheret. The analysis of the monument is based on its iconography, on newly found documents about the project and the creation of the monument, as well as related literature. This analysis discusses the conception, creation, and integration of the monument, as well as its opacity in the current urban context. It also shows how these aspects were influenced by the development and modernization of the city of São Paulo, by the process of making an national identity, by invention of tradition, by changes in political and ideological views during the first half of the twentieth century, as well as by the military roots of the project. The opacity mentioned above is emphasized, particularly when it is compared with another monument by the same sculptor, created in the same period, and until today a symbol of São Paulo - the monument às Bandeiras.

Este trabalho trata do monumento Duque de Caxias, na cidade de São Paulo, de autoria do escultor modernista Victor Brecheret. A análise do monumento é pautada na iconografia, em documentos inéditos sobre o projeto e a execução do monumento, além da literatura relacionada. Tal análise discute como a concepção, a execução e a implantação desse monumento, bem como sua opacidade no contexto urbano atual, foram influenciados pela metropolização e modernização da cidade de São Paulo, pelos processos de invenção de tradição e de busca de identidade, e pelas oscilações político-ideológicas durante a primeira metade do século XX, bem como pelas raízes militares do projeto. A mencionada opacidade é ressaltada, principalmente quando se observa outro monumento do autor - executado no mesmo período - e até hoje, um símbolo de São Paulo, o monumento às Bandeiras. / This dissertation concerns the monument Duque de Caxias in the city of São Paulo, by the modernist sculptor Victor Brecheret. The analysis of the monument is based on its iconography, on newly found documents about the project and the creation of the monument, as well as related literature. This analysis discusses the conception, creation, and integration of the monument, as well as its opacity in the current urban context. It also shows how these aspects were influenced by the development and modernization of the city of São Paulo, by the process of making an national identity, by invention of tradition, by changes in political and ideological views during the first half of the twentieth century, as well as by the military roots of the project. The opacity mentioned above is emphasized, particularly when it is compared with another monument by the same sculptor, created in the same period, and until today a symbol of São Paulo - the monument às Bandeiras.

<p>This paper is about skiing and Swedish nationalism during the late 19th century and early 20th century. The aim is to investigate why skiing was considered so eminently suited for the incorporation of certain ideals in the national fellowship.</p><p>The paper accounts an analyse of texts and documents about Swedish skiing from 1897-1924. Skiing was a nationalistic concern from the very beginning of this period. It was connected to heartfelt feelings towards the Swedish nature, the patriotic upbringing of the youth, as well as the health of the nation. Over the years skiing also became an increased object of sportification. The competitions were popular, and the nationalistic propagandists saw the contests as means to popularize the sport. Thereby they also hoped to attract attention to the national ideals which skiing was associated with – deep feelings for the nature, a strong youth suitable for military service, and a healthy population.</p><p>Reserachers interested in the history of Swedish sport, often understand the sportification as a gradual dissociation from the nationalistic ambitions. They admit that sports, especially skiing, was influenced by patriotic ideas. But when skiing became a larger object of competition, an ideology of competition gradually replaced the nationalistic strivings.</p><p>This paper understands skiing as an invented tradition, according to Eric Hobsbawm’s <em>The Invention of Tradition</em>. An invented tradition shows a formalization and ritualization of a practice. The healthy skiing in the magnificent Swedish nature, is in this paper understood as the ritualized part of the tradition, while the competitions are seen as the formalized part.</p><p>By understanding skiing as an invented tradition, this paper shows that an increased interest for competitions, and the establishment of an ideology of competition, by no means replaced the efforts influenced by a nationalistic ideology. Nationalism and the ideology of competition did not exclude each other. They both existed within the same tradition, a tradition which reflects the strivings of this historic period.</p><p>Skiing was eminently suitable for the incorporation of certain national ideals in the national fellowship: Skiing communicated the ideals of the nation, and the competitions gained interest for this sport and the ideals it was associated with. The increased interest for competitions represented an increased efficiency in the nationalistic strivings.</p>