In New Orleans, Louisiana, voodoo is omnipresent. There is voodoo in a more religious sense, that is generally more secretive, and there is a highly visible side to voodoo, that is shown in the many references to voodoo in a commercial or political sense throughout the city.Based on ethnographic fieldwork, this dissertation demonstrates that the criteria that define the boundaries of what is voodoo are debated by the practitioners and the authenticity of certain events or practices is often internally contested. To include all these debates, the broader concept of ‘voodooscape’ is introduced in this dissertation.The concept of voodooscape is a useful tool for the analysis of voodoo in New Orleans, because it includes these debates and the large domain where negotiations on voodoo take place. This dissertation contains ethnographic descriptions of these negotiations, with a focus on the ways in which the ‘voodooscape’ embodies memories of the history of slavery and the ways of coping with these memories. The voodooscape both mobilizes these memories and how to cope with these memories at the same time. In a similar way, the voodooscape mobilizes the memories of more recent events, of which hurricane Katrina and the current violence that caused the rise of the Black Lives Matter Movement are the most important ones in New Orleans. The theoretical contribution of this work lies in the introduction of the concept of voodooscape, that allows a nuanced analysis and understanding of voodoo, through which several socially relevant dimensions are displayed and connected, namely: race, politics, music, art, heritage, tourism and commerce. / À la Nouvelle-Orléans, en Louisiane, le Vaudou est omniprésent. On y trouve le Vaudou dans sa signification religieuse, qui est généralement plutôt secrète, et son visage plus visible, qui s'illustre à travers la ville dans les nombreuses références aux incarnations commerciales ou politiques du Vaudou. À l'appui d'une enquête ethnographique, cette thèse démontre que les critères qui définissent les frontières de ce qui relève du Vaudou sont débattues par ses différents praticiens, de même qu'ils débattent fréquemment entre eux de l'authenticité de certaines pratiques ou événements. Pour rendre compte de tous ces débats, on a introduit le concept plus large de « Vaudousphère » [voodooscape]. Le concept de Vaudousphère est utile à l'analyse du Vaudou à la Nouvelle-Orléans en ce qu'il incorpore ces débats et les nombreux espaces où prennent place ces négociations sur le Vaudou. Cette thèse inclut des descriptions ethnographiques de ces négociations, en se focalisant sur la manière dont la « Vaudousphère » incarne la mémoire collective de l'histoire de l'esclavage et les stratégies d’accommodation avec cette mémoire. De même, la Vaudousphère mobilise les souvenirs d'événements plus récents, dont les plus importants à la Nouvelle-Orléans sont l'ouragan Katrina et la violence contemporaine qui a conduit à l'émergence du mouvement «Black Lives Matter». L'apport théorique de ce travail repose sur l'introduction du concept de Vaudousphère qui permet de conduire une analyse nuancée et compréhensive du Vadou, et à travers lequel plusieurs dimensions sociales pertinentes sont mises en évidence et en connexion, telles que: la race, la politique, la musique, l'art, l'héritage, le tourisme et le commerce. / Doctorat en Sciences politiques et sociales / info:eu-repo/semantics/nonPublished

Étude comparative de l'autonomie professionnelle dans le couple marié en droit français et en droit Haïtien. L'autonomie, consacrée puis méconnue en droit haïtien, est l'exemple d'une intégration ambigüe du droit français dans le droit de la famille en Haïti. Par ailleurs, l'autonomie professionnelle se révèle être une "coutume", qui justifie de revoir la problématique dans un ordre juridique renouvelé. / Comparative study of professional autonomy in the married couple in French law and Haitian law. Autonomy, then devoted unknown in Haitian law, is an example of an ambiguous integration of French law in family law in Haiti. In addition, professional autonomy appears to be a "custom", which justifies a review of the issue in a legal renewed.

"Communities in Translation: History and Identity in Medieval England" argues that moments of identity formation in translated texts of the Middle Ages are best understood if translation is viewed as a process. Expanding on Brian Stock's idea that texts organize and define real historical communities, I argue that medieval translations--broadly considered as textual artifacts which relate received narratives--create communities within their narratives based on religious, ethnic, and proto-nationalist identities. In my first chapter, I assert that the Old English Orosius--a translation of a fifth-century Latin history--creates an audience that is forced to assume a hybrid Roman-English identity that juxtaposes a past Rome with a present Anglo-Saxon England. In chapter two, I argue that the inclusion of English saints among traditional Latin ones in Ælfric of Eynsham's Lives of the Saints stakes a claim not only for the holiness of English Christians but for the holiness of the land itself, thus including England in a trans-temporal community of Christians that depended on English practice and belief for its continued success. In my third chapter, I turn to Chaucer's Man of Law's Tale, and read it alongside its historical source by Nicholas Trevet in order to demonstrate Chaucer's investment in a multicultural English Christianity. These arguments inform my reading of Beowulf, a poem which, while not itself a translation, thematizes the issues of community raised by my first three chapters through its engagement with the problematic relationship between communities and narrative. When Beowulf's characters and narrator present an inherited narrative meant to bolster community, they more often reveal the connections to outside forces and longer histories that render its textual communities exceedingly fragile. Where previous studies of translation focus on the links of vernacular writings to their source texts and their Latin past, I suggest that these narratives envision alternative presents and futures for the communities that they create.

[pt] Nesta dissertação, analisamos entrevistas de pesquisa com quatro operadores de uma Central de Atendimento Telefônico (CAT) de uma empresa de seguro saúde no Rio de Janeiro. De uma perspectiva da Sociolingüística Interacional, este estudo examina a construção das identidades desses atendentes em relatos de suas trajetórias profissionais. Essa análise focaliza procedimentos de avaliação, que são considerados como quaisquer instâncias do falante que indiquem o valor e o significado social de uma pessoa, coisa, evento ou relacionamento (Linde,1993,1997). Observamos que os resultados foram consistentes com a teorização em torno da noção de identidade fragmentada ( Hall, 1998; Woodward, 2000; Moita Lopes,2002). Além disso, é também estudado em que medida a utilização de alta tecnologia informa, para os atendentes em questão, a construção de uma identidade profissional ciborguiana, na qual se apagariam as fronteiras entre o natural e o artificial/tecnológico (Haraway, 2000 [1991]). Pretendemos contribuir para a reflexão em torno da questão do sofrimento no trabalho e sua relação com novas tecnologias (Dejours, 2000). / [en] In this dissertation, we analysed research interviews with four operators from a Call Center of a health insurance's company situated in Rio de Janeiro. From the perspective of Interactional Sociolinguistics, the analysis focuses on the identities construction of these attendants through accounts of their professional lives. This analysis considers evaluation procedures, here understood as any instance of a speaker indicating the social meaning or value of a person, thing, event or relationship (Linde, 1993, 1997). The results are consistent with a theorisation around the notion of fragmented identity (Hall, 1998; Woodward, 2000; Moita Lopes, 2002). Moreover, it is also studied in what extension the use of high technology informs, to the attendants in question, the construction of a cyborg professional identity construction, in which, there is no limitation between the natural and the artificial/technological (Haraway, 2000 [1991]). With this work, we intend to contribute to a reflection around the issue of the suffering in the working enviroment and its relation to new technologies (Dejours, 2000).

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This phenomenological qualitative study involved 15 veteran K-6 public school teachers – each having taught a minimum of 24 years - from several districts in Southern California. It identified and examined what factors influenced the ongoing commitment and engagement of these teachers over the course of their careers. Factors mirrored the study’s theoretical framework and included: 1) the teacher’s challenges, 2) the teacher’s personal characteristics or attributes, and 3) the teacher’s professional life phases. A majority of the teachers interviewed spoke to the escalation of the environmental challenges they confronted while on the job, such as, student behavior, administrative and parental support, educational reform, work load, and instructional time constraints as well as individual factors, such as, family issues and personality. In particular, the increased aggressive misbehavior of some students along with an all-too-common lack of support from both parents and administrators left these teachers feeling disrespected, isolated, and even burnt-out at times. However, the study’s findings pointed to the affirmative power of the teachers’ personal characteristics – specifically, their passion for teaching and their students along with the teachers’ resilience – in helping them to combat the trying environmental and individual challenges they faced during the various professional life phases of their careers, and remain committed and engaged. Moreover, the study’s findings suggest that veteran teachers could benefit from recognition, growth, variety and interaction with colleagues in order to have a meaningful longevity in their careers as well as more robust support from both site and district administrators. The findings also recommend that teacher educators introduce their pre-service and beginning teachers to what it takes emotionally to stay committed and engaged in the profession in meaningful ways, thereby, giving these new teachers a deeper foundation of what being an effective and fulfilled teacher really entails.

Au Japon, les années 1960 ouvrent une période de contestation politique et artistique. Dans un contexte de déclin des studios traditionnels, les films mettant l’accent sur des faits divers violents se développent en parallèle du Pinku Eiga, genre érotique. Des cinéastes comme Kôji Wakamatsu et Masao Adachi émergent, et avec eux des films où se mêlent nudité et velléités révolutionnaires, témoignant tant d’une interrogation proprement érotique des corps que d’une remise en question virulente de la société contemporaine. Le crime, la déviation deviennent autant de canaux de contestation, tandis que l’érotisme déploie un contre-récit des relations humaines. En écho à ce questionnement, les films de la fûkeiron, la « théorie du paysage », interrogent le devenir des individus confrontés aux paysages du monde moderne. Aux corps surreprésentés du pink font face des corps absents, évacués du visible comme de l’Histoire officielle. Criminels, révolutionnaires ou nymphomanes, autant de vies dénudées qui échappent aux catégories traditionnelles et dont les cinéastes donnent à voir le processus d’émancipation, jusqu’à l’autodestruction parfois. Cet assujettissement visuel et narratif du corps à une organisation qui le dépasse interroge la possibilité d’une énonciation radicalement nouvelle. Dans l’intervalle qui sépare les corps figurants des corps capables d’énonciation, les vies dénudées des vies qualifiées prise dans des logiques utilitaristes, se dessine une dialectique qui interroge la chair comme puissance fondamentale de l’image, seule à même de faire se fissurer les paysages trop lisses de la modernité. / In Japan, the 1960s open an era of political and artistic protests. The decline of traditional film studios is followed by the development of violent genre movies and pinku eiga (erotic films). New filmmakers like Kôji Wakamatsu and Masao Adachi emerge, shooting films in which nudity echoes a constant thirst for revolution, both questioning the erotic nature of bodies and criticizing the contemporary society. Crime and deviation become a new way of protesting, while eroticism allows for a counter-narrative of human relationships. Echoing this interrogation, films of the fûkeiron, the “landscape theory”, address the question of the future of individuals confronted with the landscapes of the modern world. Overexposed bodies from pink cinema are now confronted with bodies that are absent, expelled from both the visible world and the official history. Criminals, revolutionaries, nymphomaniacs, all those bare lives elude the traditional classification and show a new way toward emancipation, sometimes leading to their self-destruction. This visual and narrative subjugation of the body under an organization that exceeds him questions the possibility of a radically new narrative. In the interval that separates figuration bodies from bodies capable of their own narrative, bare lives from qualified lives that are the byproduct of a rationalized system, a dialectic emerges that question flesh as a fundamental potential of images, a potential that might be the only one capable of breaking apart the way too smooth landscapes of modernity.

<p>Because of the socioeconomic and ethnic segregation in many Swedish towns, residents with different social backgrounds are often living in separate neighbourhoods. This thesis focuses on children aged between 11 and 14 and explores the spatial extent of their social networks, their spatial mobility and spatial representations. By studying these aspects of children’s daily lives the study attempts to contribute to a better understanding of the underlying mechanisms behind neighbourhood effects.</p><p>The spatial extension of the daily lives of children in seven adjacent neighbourhoods in a medium sized Swedish town is mapped. By using children’s activity diaries, surveys with parents and children’s maps the study explores to which extent children with different personal characteristics and from different neighbourhoods have friends outside their own neighbourhoods, where they spend time and what kind of activities they engage in and with whom. The study shows that the possibility to get their own direct experience of other neighbourhoods differs between groups of children, much depending on the geographical extension of their social networks, which in turn appears mainly to be a consequence of school reception areas and, indirectly, school popularity.</p><p>By using children’s maps and group interviews children’s perspectives of their own and other neighbourhoods are analysed. The thesis illustrates how children feel about and discuss their own neighbourhoods and other neighbourhoods in town. The children in the study emphasize their own neighbourhood as a good and quiet neighbourhood, irrespective of the neighbourhood’s character and status. One of the neighbourhoods is stigmatised in the public discourse. Among the children there is a living debate in relation to this neighbourhood. In group interviews the children sometimes confirm, sometimes critically question the rumours about this neighbourhood. The children which live in this neighbourhood are aware of the bad reputation and also act and react upon it</p>

Because of the socioeconomic and ethnic segregation in many Swedish towns, residents with different social backgrounds are often living in separate neighbourhoods. This thesis focuses on children aged between 11 and 14 and explores the spatial extent of their social networks, their spatial mobility and spatial representations. By studying these aspects of children’s daily lives the study attempts to contribute to a better understanding of the underlying mechanisms behind neighbourhood effects. The spatial extension of the daily lives of children in seven adjacent neighbourhoods in a medium sized Swedish town is mapped. By using children’s activity diaries, surveys with parents and children’s maps the study explores to which extent children with different personal characteristics and from different neighbourhoods have friends outside their own neighbourhoods, where they spend time and what kind of activities they engage in and with whom. The study shows that the possibility to get their own direct experience of other neighbourhoods differs between groups of children, much depending on the geographical extension of their social networks, which in turn appears mainly to be a consequence of school reception areas and, indirectly, school popularity. By using children’s maps and group interviews children’s perspectives of their own and other neighbourhoods are analysed. The thesis illustrates how children feel about and discuss their own neighbourhoods and other neighbourhoods in town. The children in the study emphasize their own neighbourhood as a good and quiet neighbourhood, irrespective of the neighbourhood’s character and status. One of the neighbourhoods is stigmatised in the public discourse. Among the children there is a living debate in relation to this neighbourhood. In group interviews the children sometimes confirm, sometimes critically question the rumours about this neighbourhood. The children which live in this neighbourhood are aware of the bad reputation and also act and react upon it

Filmen Uncle Boonmee Who Can Recall His Past Lives (2010) presenterar ett antal scener som är till synes orelaterade till filmens övergripande handling. Filmens titel antyder att dessa scener möjligen kan vara minnen ur titelkaraktärens tidigare liv, emellertid finns det ytters lite underlag för en sådan tolkning i själva filmen. Syftet blir därmed att närmare undersöka dessa scener, att söka tematiska kopplingar mellan dessa scener och filmen som helhet, samt att försöka komma fram till hur dessa scener kan ses arbeta med minnen.Laura U. Marks bok, The Skin of the Film (2000), har valts som underlag för den följande analysen i förhoppning att de tankar som läggs fram där skall kunna nyttjas för att tolka och diskutera de nämnda scenerna i filmen. I arbetet nyttjas därtill den metod som förespråkas av det hermeneutiska vetenskapsidealet för att erhålla kunskap.Arbetet visar på att filmen inte nödvändigtvis söker att gestalta minnen utan kan ses locka åskådaren till att minnas genom att presentera bilder som bäst förstås genom kroppslig inlevelse i bilden, kort sagt; filmen söker att aktivera åskådarens minne genom bilder med haptiska kvaliteter. Detta görs samtidigt som filmen ständigt återkommer till samma tema; resan till naturen. Åskådaren får alltså både bevittna filmens karaktärers resa och lockas till att själv uppleva detta utifrån sina egna minnen. Naturen är dock inte nödvändigtvis resans mål, filmen ses snarare försöka föra åskådaren till ett visst sinnestillstånd.