Tore Andersson Hjulman: One with Nature: An Inquiry into the Renegotiation of Nature in the Conflicts between Nature Preservation and Sámi Rights during the Interwar Period.[Ett med naturen: En studie av hur naturen omförhandlades i mellankrigstidens konflikter mellan naturskydd och samiska rättigheter.] PhD dissertation in Swedish, Luleå University of Technology, Sweden 2017. In 1909 the Swedish national parks law was adopted with the assumption that theSámi people living in the areas to be preserved were, in principle, one with nature. Therefore the perception of their land as pristine was consolidated and they could be excepted from park regulations. About thirty years later the national park administration stated that the aim to keep the national park nature untouched would fail without a restriction of Sámi rights within the parks. The aim of this thesis is to investigate how the distinction of nature from culture was renegotiated during the conflicts that preceded and followed this new stance. Tracing the impulses that fostered the reactions of the state administration back to their original contexts, complex interactions of differing interests are revealed. These contexts are examined in three case studies. The first case centers on nomad school superintendent Erik Bergström and his warning of the effects on the national parks from reindeer herders activities. The intersection of nature preservation and Sámi politics sheds light on their common outset in the use of the nature-culture dichotomy in approaching the Sámi. This contributes to explain the resistance by which the interest of change was met by those invested in the prevailing state policy towards the Sámi.The second case concerns a conflict of Sámi land use in the Abisko national park by the early 1930s. Several factors that possibly induced state officials to react on Sámi fishing and hunting in the national park are illuminated. These include different understanding of nature preservation, the moral ecology among the Sámi and antagonism between Sámi reindeer herders and inhabitants in the railway towns.The third case involves concerns raised in the process of establishing a new national park in the Muttos/Muddus area. A shift in focus from mountainous to forest landscapes among nature preservationists resulted in the inclusion of new stakeholders and fields of knowledge about land use and its effects. This seems to have spurred problematizing of both the ideal of pristine nature and of Sámi land use. A conflict was triggered by the in-migration of two reindeer herding families.In conclusion, it will be argued that it was a series of quite contextually different conflicts that interacted to undermine the institutionalized demarcation of nature. This simultaneously challenged Sámi rights in the national parks and took place in ideological opposition to the foundation of segregationist Sámi policy. / Nature Preservation and Indigenous Rights

Le corps humain représente un matériau de première instance dans l’œuvre romanesque de Sade. Au gré des voies de réflexion explorées par l’écrivain, le corps revêt indistinctement multiples formes et exprime différents sens. On se penchera d’abord sur le corps et ses diverses représentations dans le christianisme ; des représentations qui seront inversées par notre auteur, en vue de désaliéner cette entité de chair de toute contrainte religieuse. À la mainmise de l’Église sur le corps, Sade oppose les nouvelles hypothèses philosophiques tirées directement des nouvelles connaissances scientifiques de son siècle. On s’intéressera alors à la philosophie matérialiste qui a imprégné les écrits de notre auteur, et qui place la raison au centre de ses préoccupations, menant ainsi une réflexion expérimentale au moyen des sens. On verra que cette philosophie, profondément corporelle, aidera Sade à façonner un corps de plus en plus libre. Les nouvelles connaissances biologiques qu’on évoquera concernent essentiellement la reproduction humaine, et se matérialisent sous la théorie dite de génération. Cette théorie observe diverses thèses au cours du XVIIIe siècle. Sade opte pour celle qui sert sa pensée et le corps qu’il est en train de façonner. Le philosophe s’attaquera enfin à la morale et aux lois qui fondent sa société pour les détourner et libérer définitivement le corps du joug de la société. Enfin, on analysera les procédés et les techniques littéraires investis par notre écrivain pour mettre en place ce corps totalement émancipé. L’homme et son corps demeurent la première et la dernière instance de l’œuvre sadienne, toutes les voies de réflexion empruntées mènent au final à la naissance d’un corps qui se place au-dessus de toute considération religieuse ou sociale qui risquerait de l’asservir ou de l’avilir. / The human body serves the a primary material in the novels of Sade. Following the reflection paths explored by the writer, the body indistinctly takes many forms and expresses different meanings. This work will first focus on the body and its various representations in Christianity. These very same representations will be inverted by our author, to desalienate this being of flesh from all religious coercion . With regard to the stranglehold of the Church on the body, Sade opposes the new philosophical assumptions derived from the new scientific discoveries of his century. In this respect, our work will deal with the materialistic philosophy that impregnated his writings, and that places reason at the center of its concerns, leading an experimental reflection using the senses. We will see that through this philosophy deeply body-centred, Sade will shape a body to become more and more free. The new biological discoveries evoked in thiswork mainly concern human reproduction and "la théorie de génération"[the theory of generation]. This theory embodies several theses from the eighteenth century. Sade chooses the one that fits his thought and the body that he is shaping. The philosopher finally tackles societies’ morals and laws to divert and finally free the body from the clasps of society. Lastly, we analyze the literary processes and techniques utilized by our writer to set up this completely emancipated body. The human being and his body remain the first and last instance of Sade's work, borrowing reflection paths that ultimately lead to the birth of a body that is placed above any religious or social consideration which could enslave or degrade it.

Aujourd'hui dans le Var, certains agriculteurs produisent dans des eaux saumâtres une bactérie alimentaire appelée : spiruline. En se formant à cette culture atypique, ces agriculteurs ne visent pas uniquement une production d'avenir, car leur identité est en jeu. Dès lors, leur vision du monde a commencé à changer. Le but de ce travail est d'étudier comment la culture de la spiruline et sa consommation peuvent déclencher notamment par ses représentations et ses pratiques un processus de « conversion éthique » sur ces agriculteurs en quête de sens. Afin de restituer au mieux, une étude anthropologique, nous avons choisi d'investir deux groupes cibles : des agriculteurs qui suivent une formation professionnelle afin de devenir des producteurs de spiruline et des producteurs formés à cette culture. Le protocole ethnographique employé s'attache à récolter les données par des entretiens libres inscrits dans une méthode compréhensive et une observation participante. Cette approche novatrice, mettant en œuvre l'étude de producteurs/consommateurs de spiruline s'avère pertinente. Elle a permis de mettre en évidence une véritable conversion de mes groupes cibles qui ont basculé progressivement d'une singularité biologique à une singularité sociale ancrée dans l'éthique. L'échec professionnel et la crise identitaire qu'ils vivaient, ont été le démarrage de leur démarche introspective et la préparation consciente ou inconsciente à leur rencontre avec la spiruline. / Today in the Var some farmers produce in brackish waters a food bacterium called spirulina. By training in this atypical cultivation, these farmers do not only aim at a future turned production: their identity is at stake. From then on, their vision of the world has begun to change. The purpose of this work is to study how spirulina cultivation and its consumption can activate, in particular by its representations and its practices, a process of "ethical conversion" on these farmers in search of meaning sense. To restore at best, an anthropological study, we chose to induct two target groups: Farmers attending a professional training course to become spirulina producers and producers trained in this cultuvation. The applied ethnographical protocol attempts to collect data during free discussions fitting a comprehensive method and a participating observation. This innovative approach, involving spirulina producers /consumers in a study turns out to be relevant. It allowed to bring to light a real conversion of my target groups which gradually swinged from a biological peculiarity to a social peculiarity fixed in the ethics. Their professional failure and the identity crisis they endured turned to be the starting point of their introspective processes, preparing consciously or not their minds for their encounter with spirulina. Then, by learning about the culture of this food and about its consumption, these farmers changed steadily their representations, their behavior and their practices, to finally restructure their life and identity.

Nine teenage participants and two adult guides were followed throughout a 10 day white water canoe trip to investigate the relationship between their impressions of connection with nature and the canoe trip experience, and their interactions with nature and the canoe trip experience. Themes providing a description of these relationships were identified and three major findings emerged. The first was that multiple themes mediating participants’ connectedness with nature did so both towards connection and disconnection. The second was that participants’ state of comfort was related to an impression of connection with nature while their state of discomfort was related to an impression of disconnection from nature. The third was that the relationship between participants’ connectedness and interactions with nature differed depending on the context (e.g., nature versus civilization). Possible directions for future research include investigating changes in participants’ conception of nature and the relationship between comfort and connection with nature.

Depuis ses origines, le film de montagne est un genre filmique qui recoupe la civilisation occidentale. Il s'inscrit dans l'évolution historique de la montagne et contribue à la reconstruction médiatisée de l'imaginaire ancestral, notamment au travers d'une révolution qui mêle un large faisceau de perceptions et de projections. Le genre peut être entendu comme un objet occidental, créé et façonné selon des codes particuliers, contrairement à d'autres sociétés qui ont certes représenté la montagne, mais de manière différente. L'ancrage du genre est d'abord européo-occidental puis occidental, et montre une prédilection pour la représentation de certaines valeurs civilisationnelles fortes. Il s'en suit une uniformisation des thématiques et codes représentés à l'écran, de l'ascension au capitalisme en passant par l'aventure « extrême » exportée à l'international. / Since its origins, the mountain film is a Genre in connection with the Western civilization. It fits into the historical evolution of the mountain and helps mediated reconstruction of ancestral imaginary, especially through a revolution that mixes a wide ensemble of perceptions and projections. The mountain film can be understood as a Western object, created and shaped by specific codes, unlike other societies that show the mountain in different ways. The genre take place in western Europe, since in western civilization, and shows a predilection for the representation of strong civilizational values. It follows a standardization of themes and codes shown on films : ascent, capitalism, « extreme » adventure exported internationally.

La thèse cherche à montrer, d’un point de vue épistémologique, les différences des deux types de rationalité, qui se sont développées séparément dans la culture grecque et dans la Chine antique (en particulier durant la période des Printemps et des Automnes et celle des Royaumes Combattants).Une manifestation importante de ces différences est le fait que les deux types de rationalité, dès leur origine, ne partagent pas la même conception de la nature. Le premier chapitre explique la formation du concept de «nature» dans la culture grecque et le sens original du terme ziran自然, traduction du mot «nature» dans la langue chinoise moderne. Nous découvrons ainsi que le premier sens du mot «nature» dans la culture grecque renvoie notamment à l’idée de «principe», qui, à la fois, contribue à l’apparition d’une «nature» en tant que savoir objectif et oriente par la suite tout le savoir occidental vers la quête de la vérité. En revanche, le sens original de ziran自然 montre que la pensée chinoise ne considère pas la nature comme un monde indépendant du monde humain. La relation entre l’homme et la nature n’est pas fondée sur la distinction sujet-objet. La pensée chinoise développe donc une perception du monde essentiellement pragmatique fondée sur l’expérience humaine dans le domaine politico-social.Les chapitres 2 et 3 s’efforcent de discuter l’évolution de l’idée de transcendance dans les deux cultures. La mythologie grecque, par sa structure très organisée, semble déjà favorable à la naissance de la science : d’un côté, elle donne à la nature un aspect transcendant; de l’autre, elle permet plus facilement le passage de l’idée de divinité à celle de loi. En Chine antique au contraire, une mythologie de la nature beaucoup moins développée est très vite remplacée par une interprétation politico-sociale du monde humain. En conséquence, les principes sur lesquels s’appuie la pensée chinoise sont plutôt des principes moraux, et même l’interprétation du monde objectif dépend des affaires humaines.Le reste du travail consiste à expliciter les particularités de chaque type de rationalité.Les chapitres 4 et 5 concernent la notion de temps. Malgré les multiples concepts de temps existant dans la pensée grecque, c’est l’idée d’un temps mesurable qui va triompher et s’appliquer ensuite à la recherche physique. Cependant, dans la pensée chinoise, le temps ne se présente jamais que comme une suite d’événements concrets ou comme une série d’opportunités ou d’occasions d’accomplir un acte.Le chapitre 6 est consacré à l’évolution des mathématiques dans les deux cultures. Les mathématiques grecques, représentées par la géométrie euclidienne, se présentent comme un système hypothético-déductif, caractérisé par la démonstration. Les mathématiques chinoises traditionnelles, dont l’organisation conceptuelle n’a rien d’architectonique, sont d’abord destinées à résoudre des problèmes concrets et semblent donc de type algorithmique ou procédural. En témoignent notamment les différentes interprétations du nombre dans les deux cultures. Les deux derniers chapitres sont une analyse de la logique et du raisonnement dans les deux cultures. En Grèce, la logique aristotélicienne, qui demeurera pratiquement inchangée jusqu’au XIXe siècle, introduit des catégories de la pensée et parvient à décomposer les propositions du discours, à en étudier la structure et à classer leurs différents sens. En regard, les penseurs chinois n’ont malheureusement pas réussi à surmonter l’étape de l’étude des sophismes. A la place du raisonnement analytique, la pensée chinoise applique une logique corrélative, fondée sur l’idée de transformation plutôt que sur la déduction stricte, sur l’image du cercle plutôt que sur celle de la ligne, et enfin, sur l’expérience inductive personnelle plutôt que sur un formalisme objectif. / In this thesis – from an epistemological point of view – we try to show the difference between two types of rationality which were developed in Ancient Greece and in Ancient China (especially during the Spring and Autumn period and during the Warring States period). The first chapter explains the formation of the term "nature" in the culture of the Ancient Greece as well as the original meaning of the term ziran自然, translation of the term "nature" in contemporary Chinese. We show that the first sense of the term "nature" in Greece sends back at the idea of "principle", which contributes to constitute “nature” as an object of knowledge and directs the western knowledge to the quest of truth. On the contrary, the original meaning of ziran自然 shows that the Chinese thought does not consider the nature as a world independent from the human world. In other words, the relationship between man and nature is not a distinction between subject and object. So, the Chinese thought will prefer to develop an essentially pragmatic understanding of things of the world, in direct reference to the human experience in the politico-social domain.The chapters 2 and 3 analyze the evolution of the idea of transcendence in the two cultures. The Greek culture develops an organized mythology which, according to us, prepares the birth of "science": The Greek mythology gives to nature a "transcendent" aspect and allows us to go rather easily from the idea of divine decrees to "laws". In Chinese Antiquity, myths of nature were soon replaced with a politico-social interpretation of the human world. Obviously, they are also far for being developed as much as the Greek myths. In the same way, the Chinese culture turns away rather fast from the idea that there must be some transcendence anywhere, except in the human values. It makes that the principles on which leans the Chinese thought are especially moral ones (and not principles of the nature). In fact, even the interpretation of the objective world depends on human affairs. The rest of our work will confirm the specificities of each kind of rationality. Chapters 4 and 5 examine the notion of time in the two cultures. Although several concepts of time coexist in ancient Greece, it is finally the idea of a measurable time which will stand out and allow, later on, the development of a mathematical physics. Whereas, in Chinese thought, time is essentially expressed either by concrete events, or by opportunities or occasions to carry out something. Chapter 6 focuses on mathematical concepts in the two cultures. Greek mathematics, illustrated by Euclidean geometry, presents itself as a deductive system whose most important characteristic is proof. On the contrary, Chinese traditional mathematics are only procedural and handle the concrete problems as they come, i.e without putting them into some architectonic structures of mathematical concepts. The different interpretations of number in the two cultures could be one explication among others of these two views on mathematics. Our last two chapters examine logic and reasoning in the two cultures. In Greece, Aristotelian logic, which will stay unchanged until the 19th century, manages to set up categories of thought, to decompose the propositions of language, to study their structure, and finally to classify their different meaning. In front of that, Chinese thinkers, unfortunately, do not succeed in surmounting the stage of sophistic studies. Instead of an analytical reasoning, the Chinese thought follows a correlative logic rather based on the idea of transformation than on a strict deduction, on the image of the circle than on the image of the line, and finally, on a personal inductive experience than on an objective formalism.

The scale of the sustainability crisis is mounting exponentially as human development pushes the socio-ecological system closer to its limits. 12 to 18 year olds, who are in a formative life stage, are critical stakeholders in the success of addressing this sustainability challenge. This study explores the role of nature camps as powerful platforms for empowering young people towards sustainability. It begins by creating a conceptual framework to identify, define and design youth empowerment towards sustainability (YES). This is then used to identify relevant current practices and activities in the field through qualitative interviews with nature camp practitioners. A focus group is held to trial the YES Framework and collect suggestions for designing camps. Through thematic analysis, five key themes are distilled which link outcomes of camps to addressing specific sustainability issues. The study concludes that nature camps already empower young people towards sustainability, though neither explicitly nor strategically. Based on these findings we see an excellent opportunity to bring together existing knowledge from the field, combined with the YES Framework, to support the creation of nature camps which can empower new generations of young people to engage in strategic sustainable development.

Les rapports entre les Sociétés et la Nature, ainsi que leurs représentations, ont beaucoup évolué au fil des siècles, en fonction des contextes philosophiques, économiques, politiques et religieux dominants ; ils sont passés d’un mode dominé par la crainte, l’exclusion, les conflits d’intérêts à celui de maîtrise et enfin de respect et d’équilibre. Aujourd’hui, l’Homme-Citadin prend conscience, après des siècles à vouloir dominer la Nature, la mettre en « normes», qu’il a simplement détruit son aspect originel mais qu’elle est toujours omniprésente. Des processus historiques tels que l’urbanisation de masse ou l’industrialisation reposant sur l’exploitation des ressources du sous-sol, ont cependant pris le pas sur de nombreux espaces de nature qui ont été détruits ou gommés ou encore exploités à des fins économiques. Depuis les années 1990, nous parlons de développement durable comme d’une nouvelle philosophie qui nous conduirait vers un monde plus équilibré entre les volontés politiques économiques, sociales, culturelles et environnementales. Mais comment cela se traduit-il concrètement sur le territoire ? Comment les communes de l’ancien bassin minier du Nord-Pas-de-Calais adhèrent elles aux politiques environnementales "novatrices" et en particulier à celle de la réinsertion de la nature en ville ? Quel modèle de ville et de société voulons-nous créer pour les générations futures ? Avons-nous un réel questionnement de réinsertion de la Nature dans nos territoires urbains ou nous limitons-nous à reproduire des schémas qui relèvent davantage du marketing urbain? Comment la Nature urbaine est-elle pensée, sous quelles formes ? / The connections between Societies and Nature, as well as their representations, have evolved much throughout centuries; they did so according to prevailing philosophical, economic, political and religious contexts. They switched from a method led by apprehension, exclusion, conflict of interest and finally to a form of respect and balance. Today, the Urban-Man starts to realize, after centuries trying to rule and to normalize Nature, that he has just destroyed its original aspect but that it’s still omnipresent. Historical processes, such as mass urbanization or industrialization relying on the exploitation of subsoil resources, have however gained the upper hand over natural places which have been destroyed or erased or still have been exploited for economic purpose. Since the 1990s mainly, and particularly in France, we talk about sustainable development as a new philosophy which would lead us towards a world where the political, economic, social, cultural and environmental volition would be more balanced. But how is this actually implemented on the territory? How do the towns of the former mining area in the Nord-Pas-de-Calais cope with the “innovative” environmental policies, in particular with the notion reinserting nature in the city? What type of town and society do we want to create for the future generations? Do we have a real questioning about the reinsertion of Nature in our urban territories or do we limit ourselves to reproducing schemes which have more to do with urban marketing? How is urban Nature conceived, under which forms?

The poems in this collection are elegiac; celebrations of losses and failures, tributes to the daily doldrums that are at the center of human experience. They threaten to expose the uncertainty that exists and refuses to exist in our everyday lives. They explore the otherness associated with the individual and often turn to the universal formulas of music and physics to make order of the world around them. Often times the Speaker finds that the seeming chaos manifests within her already orderly life, the daily routines of work and family. Poetic magic, so to speak, weds this ordered chaos to the laws of nature and its routines, especially birds, which makes a recurrent appearance throughout the manuscript.

As a policy field, nature conservation has a problematic history. Setting aside nature forprotection has often entailed the marginalization of Indigenous peoples, their claims, and their traditional lands. Some argue that a shift is occurring in Swedish nature protection policies, from top-down governing modes to collaborative forms. The thesis critically examines the national park process in Vålådalen-Sylarna-Helags, a project unique for nature conservation in Saepmie. No national park was established despite the process’ collaborative form and the inclusion of local actors, among those three reindeer herding communities. The thesis studies discursive constructions of the local Saemie actors’ inclusion and how that affects their possible influence. Moreover, it analyzes central constructions and considers their effects on the projectand change over time. The results show that inclusion is articulated differently by state actorsand reindeer herding communities, limiting and making possible varying forms of influence. The landscape and natural state are central constructions affecting the process, and the project’s aim transforms with significant consequences for the process and possibly its result.