The main purpose of this essay is to investigate the role of teachers of religious education in the proactive work against violent extremism and radicalization. Furthermore, the ambition is to raise awareness of how these five teachers of religious education in the Swedish upper secondary schools and primary schools in the subject of religious studies work with and implement the school's democratic mission, and to find structures to teach about radicalization,fundamentalism, pro-violence extremism and terrorism. To obtain a result, five semi-structured interviews with active religious education teachers in the upper secondary schools and theprimary schools were conducted. To show the extent to which the school's democratic mission in the proactive work against radicalization and violent extremism is carried out, the collected empirical material has been analyzed based on Paulo Freire's awareness-raising pedagogy as a theoretical framework which indicates whether the interviewed teachers of religious education work according to what Freire calls the bank view or the liberating teaching. The study shows that all interviewed teachers work according to both these models. The teachers believe that it is inevitable to ignore the teaching of facts but prefer the liberating teaching. This is because all interviewed teachers believe that through dialogues and discussions, a critical thinking is created in the students.Furthermore, it appears that all teachers find it essential to create a good and open classroom climate where there is mutual acceptance of dissent. Thus, a long-term effort to create students as source-critical thinkers is fundamental.

[pt] O principal objetivo desta tese é compreender a produção de sentidos realizada por um grupo de adolescentes que gostam de jogar videogames, a partir das interações sociais ocorrentes através destes jogos online e off-line, individuais e coletivos. O problema de pesquisa foi delineado com vistas à exploração de aspectos da cultura que permeiam o uso dos videogames e da ação própria das tecnologias, que enfatizam ou negligenciam certos valores e princípios a partir de ambientes que transformam e são transformados pelos/as seus/suas usuários/as. O quadro teórico utilizado constitui-se pelas perspectivas teórico-metodológicas da Ecologia das Mídias e dos Game Studies, tematizadas em posição dialógica aos Estudos das Mídias na perspectiva da Educomunicação e da Alfabetização Midiática Informacional (AMI). A partir de pesquisa qualitativa, a coleta de dados foi realizada em 2020, utilizando a técnica de grupos focais, em ambiente escolar, com participantes na faixa etária de 12 a 18 anos, estudantes de escola pública no Rio de Janeiro. As categorias de análise emergiram dos relatos dos sujeitos participantes, a partir da observação de padrões resultantes da sistematização das recorrências encontradas. Os dados permitiram a estipulação de quatro categorias analíticas relacionadas à interação social, infraestrutura tecnológica, família, identidades culturais, gênero e representação, a saber: Jogar o jogo: tecnologia e diversão; Interações sociais: vivendo e aprendendo a jogar; Gamer: ser ou não ser; e Avatares: representação e gênero. / [en] The main purpose of this thesis is to understand the production of meanings carried out by a group of teenagers who like to play video games, about the social interactions that occur through these online and offline games, individual and collective. The research problem was delineated to explore the aspects of culture that permeate the use of video games and the proper action of technologies, which emphasize or neglect certain values and principles from environments that transform and are transformed by its users. The theoretical framework used is constituted by the theoretical-methodological perspectives of Media Ecology and Game Studies, which are discussed in a dialogical position with Media Studies from the perspective of Educommunication and Media and Information Literacy (MIL). Based on qualitative research, data collection was carried out in 2020, using the focus groups technique in a school environment with students from public schools in Rio de Janeiro aged 12 to 18 years. The analysis categories emerged from the reports of the participating subjects, based on the observation of patterns resulting from the systematization of the recurrences found. The data allowed the stipulation of four analytical categories related to social interaction, technological infrastructure, family, cultural identities, gender and representation, namely: Playing the game: technology and fun; Social interactions: living and learning to play; Gamer: to be or not to be; and Avatars: representation and gender.

[pt] O objetivo deste estudo é compreender o status da imprensa congolesa na era das Tecnologias da Informação e da Comunicação, em uma República Democrática do Congo ocupada pelos poderes patrimonialistas por meio de seus proxs, notadamente o Ruanda, o Uganda, alguns congoleses. Com base em uma análise de conteúdo, abrangendo o período de 2018 a 2020, e numa perspectiva das teorias de agenda setting e ecologia das mídias, é necessário sublinhar que, do ponto de vista da análise qualitativa usando o software Nvivo 14, a imprensa congolesa é ao mesmo tempo papagaiótica, híbrida e crítica. A análise quantitativa de conteúdo, pelo contrário, permite estabelecer um fio condutor que estrutura o conjunto da imprensa congolesa: desde a colonização até o hoje, a imprensa congolesa é fundamentalmente thuri-papagaiótica (retransmitindo fielmente o discurso do ator sociopolítico, elogiando-o). Com exceção de uma parte da imprensa pré-independência que anunciava o início da biocomunicação, ou seja, uma abordagem jornalística que coloca a vida, os seres vivos, o ambiente no qual e com o qual eles vivem, o interesse geral, a busca pela verdade e o bem-estar ético do jornalista no centro de toda a atividade comunicacional, a imprensa congolesa, no seu conjunto, retransmite e repete quase fielmente o discurso de qualquer ator sociopolítico que deseja divulgar sua ação. É quase impossível libertar o Congo com as mídias thuri-papagaióticas desejas pelas potencias patrimonialistas a fim de adormecer, emburrecer o povo e perpetuar a ocupação do Congo e, consequentemente, o sofrimento do povo. Mas não é possível ficar indiferente perante o drama do povo congolês. É por isso que pomos a libertação do Congo pelas mídias como uma obrigação, uma urgência e uma necessidade existencial a partir da prática do que denominamos biocomunicação. Nesse sentido, em uma perspectiva de liberação de si, compromisso e apropriação das TICs, as mídias do Pequeno resto do Congo deveriam ser dialógicas, verdadeiras, independentes, críticas, performativas, capazes de imaginação e criatividade. A tragédia da República Democrática do Congo não parece ser fatalidade. Mas é difícil ter uma RD Congo libertada sem jornalistas heroicos. Daí a importância do heroísmo jornalístico e da biocomunicação. / [en] The aim of this study is to understand the status of the Congolese press in the age of Information and Communication Technologies, in a Democratic Republic of Congo occupied by patrimonialist powers through their proxies, notably Rwanda, Uganda, some Congolese. On the basis of content analysis, covering the period from 2018 to 2020, and from the perspective of agenda setting and media ecology theories, it is necessary to note that, from the point of view of qualitative analysis using Nvivo 14 software, the Congolese press is at once perroquetic, hybrid and critical. Quantitative content analysis, on the other hand, enables us to establish a common thread running through the Congolese press as a whole: from colonization to the time of this study, the Congolese press is fundamentally thuri-perroquetic (faithfully transmitting the discourse of the socio-political actor by praising him). With the exception of a part of the pre-independence press that heralded the beginning of biocommunication, i.e. a journalistic approach that puts life, living beings, the environment in which and with which they live, the general interest, the search for truth and the ethical well-being of the journalist at the heart of all communicative activity, the Congolese press, as a whole, relays, repeats almost faithfully the discourse of the most high-profile socio-political actors. It is virtually impossible to liberate the Congo with the thuri-perroquetic media designed by the patrimonialist powers to numb and dumb down the people and perpetuate the occupation of the Congo and, consequently, the suffering of the Congolese people. But it is impossible to remain indifferent to the tragedy and misery of the Congolese people. That s why we see the liberation of the DR Congo through the media as an obligation, an emergency and an existential necessity, based on the practice of what we call biocommunication. In this sense, to liberate the DR Congo, in a perspective of self-liberation, commitment and appropriation of ICTs, the media of the Petit reste du Congo should be dialogical, truthful, independent, critical, performative, heroic, capable of imagination and creativity. The tragedy of DR Congo is not inevitable. But it is difficult to have a liberated DR Congo without heroic journalists. Hence the importance of journalistic heroism and biocommunication.

本研究源自於McLuhan「媒介就是訊息」的說法。研究者認為，關於媒介與人類心靈間的互動關係，如果真如麥氏所說，不同的媒介使用會造成不同思維及傳播方式的話，那麼或許我們可以反過來進一步提問，未受過文字教育，不使用「文字」做為思維溝通工具的文盲，怎麼思考及口語表達？他們的思考方式又和受過文字教育的人有什麼不同？ 事實上，本文的主要研究問題與目的，並非只在說明文盲的口語表達行為，更重要的是，研究者試圖以媒介使用差異為切入點，建立一套解釋人類口語表達行為的初步架構，而這個解釋架構的完成，則需透過文盲口語表達行為的觀察與說明而來。 在本文中，研究者特別強調報導人所處整體「媒介文化」情境對其思維與行為的影響性，並透過文獻檢閱及十五位報導人田野觀察的過程，研究者將媒介定義為一種「文化工具箱」，研究者並進一步以這兩個概念，延伸McLuhan「媒介就是訊息」的概念，提出本研究的解釋架構： 非單一媒介，而是人們所處的整體「媒介文化」影響人們的口語表達行為。不同的媒介文化會形塑不同的文化工具箱，在日常生活的口語表達行為中，人們即是利用這些文化工具箱，來解決問題及達成目的；但反過來說，這些文化工具箱也會限制和影響人們所思所為。 在此，「媒介文化」一詞，指的是以思維溝通工具為首，所創造出的文化環境，與傳統傳播學中指涉的媒體內部文化意義並不相同。「文化工具箱」指的則是那些經由所處文化形塑而來的各式有形及無形的成套工具。在本文中，研究者調特別強調，文化工具箱是以多重成套的方式共存。亦即，在解決某一問題時，我們腦中同時可能存有多個甚至相互衝突的文化工具箱，人們即是利用這些共存的多重文化工具箱，選擇出適當的問題解決工具。故而我們可以說，在解決問題的過程，人們仍具有相當程度的自主性。 另外，必須強調的是，本文在媒介文化中所提的口語/文字/電子文化分類，並非是個截然二分的概念，而是一種「偏向」。因為現存文化中，大半同時包含了口語、文字和電子文化的作用，只不過不同的媒介文化，在其中所造成的作用力有其大小罷了。故而本文以口語和文字/電子偏向文化稱之，旨在說明口語/文字/電子文化的連續和混合特性。 同樣的，在本文中，文化工具箱也是種「偏向」概念，亦即，文化工具箱的形成與使用，並非處於一種截然二分的狀態，而是種習慣的傾向，故而某些文化工具箱，也許較常在口語文化偏向或口語人身上使用，但並不意謂著文字/電子文化偏向或文字/電子人，就不使用這些文化工具箱，只不過相對上來說，使用的技能和頻次可能少了些。 至於這個文化工具箱使用的選擇偏向，主要與我們的生活/生長環境有關，生活/生長於某媒介文化中人，因為從小到大就身處在一個使用該文化所形塑的文化工具箱的環境中，所以會偏向選用該文化所形塑之工具箱，且使用技能較佳。 / This study tries to establish a media theory to explain the oral expression of people. In this study we propose some ideas through the filed observation of 15 illiterate’s oral expression and the literature review. First, not media only factor but the whole media culture affects people’s thinking way and oral expression. Second, all media are cultural product, so we call them cultural tool-kit. And when people use a media to solve some problems, they must be affected by the culture. Third, sometimes we choose the different cultural tool-kit to solve the same problem, so tool-kit’s use is a kind of people’s actively choice process. Fourth, the choice process of cultural toolkits is a kind of bias behavior. The people growing in a oral media culture bias to use oral media cultural toolkits to solve problems. Fifth, although we actively use cultural toolkit to solve problems in our everyday, but these cultural toolkits also affect our thinking way and oral expression.

Ce mémoire de maîtrise est une étude d’un phénomène émergent, le biohacking. Depuis 2008 et la création du groupe Boslab à Boston, le biohacking se pratique dans différents groupes autour du monde. Les biohackers se réunissent autour d’un vivant que l’on ne découvre plus mais que l’on fabrique. Ils hackent, bricolent le vivant et son code génétique, comme l’on hackerait un programme informatique. À travers une ethnographie qui suit la création du groupe de biohacking de Montréal, mais aussi à travers une ethnographie en passant dans différents groupes d’Europe et d’Amérique du Nord, je propose de comprendre le phénomène du biohacking à travers une étude médiatique du vivant. Ainsi, je propose de penser le vivant comme un medium, entendu comme un intermédiaire, un moyen, mais surtout un milieu. Un milieu qui permet de placer la notion de relation au centre de la réflexion, plutôt que sur l’objet en lui même. Un milieu dans lequel des groupes se développent, vivent et cohabitent à l’intérieur d’une communauté plus grande. Des groupes qui échangent des matériaux, des connaissances et des pratiques, entres eux, mais aussi avec les grandes institutions. Cette recherche propose de repenser notre rapport au vivant pour comprendre un phénomène à la base d’une révolution scientifique et sociale. / This thesis is a study of an emerging phenomenon, biohacking. Since 2008, and the creation of the Boslab in Boston, biohacking is practiced in different groups around the world. Biohackers meet around the idea that the living is no longer discovered but made. They hack, tinker the living and its genetic code, like one would hack a computer program. Through an ethnography that follows the creation of the biohacking group of Montreal, but also through an ethnography in different groups in Europe and North America, I propose to understand the phenomenon of biohacking through a media study of the living. I propose to think of the living as a medium, understood as an intermediary, a support, but above all an environment. A medium which places the notion of relation at the center of the reflection. An environment in which groups develop, live and cohabit in a larger community. These groups exchange materials, knowledge and practices, among themselves, but also with major institutions. This research proposes to rethink our relationship with the living to understand a phenomenon which could very well be the basis of a scientific and social revolution, biohacking.

Thèse réalisée en co-tutelle avec le Muséum National d'Histoire Naturelle de Paris. / Cette thèse opère principalement à deux niveaux, un niveau ethnographique et un niveau communicationnel. Je m’intéresse ici à l’étrange cas des jungles de garage nord-américaines et aux dizaines de milliers d’animaux dits « exotiques » qui les composent. Au cours de l’année 2011, j’ai parcouru plus de 25 000 kms à travers le continent, à la rencontre précisément de ces espaces postnaturalisés qui constituent désormais une part non négligeable (et pourtant souvent négligée) de nos paysages écologiques contemporains. Plus tout à fait sauvages, ni pour autant complètement domestiques, ces modes d’existence pionniers hantent désormais une zone grise de nos savoirs zoologiques, de nos avoirs culturels. En effet, ces humanimalités en devenir ne vont pas sans brouiller certaines de nos conceptions dichotomiques traditionnelles (telles nature/culture, humain/non-humain, proie/prédateur, dominant/dominé, émetteur/récepteur). À une époque où l’animal est régulièrement objet de débats théoriques, légaux, sociaux, politiques ou encore épistémologiques, la prise en compte renouvelée de ces singularités animales fournit ici d’importants précédents en matière d’adaptation, d’évolution et d’émergence. En livrant de la sorte les résultats d’ethnographies transpécifiques originales, j’offre ainsi à la discussion un matériel éthologique inédit touchant à la vie d’animaux a priori connus, mais dont les modalités existentielles actuelles restent encore largement méconnues. Ainsi, plutôt que de considérer l’animal d’un simple point de vue substantialiste ou bien encore depuis une stricte perspective hylémorphique, c’est-à-dire s’attachant essentiellement à des questions de forme et de matière (un tigre né et élevé en captivité, nourri de viande de supermarché et sous pilule contraceptive est-il toujours un tigre ?), je me concentre plutôt sur ces mouvements complexes d’information et de communication qui donnent forme à la matière et matière à la formation (et font du tigre d’aujourd’hui non plus l’alter ego du roi de la jungle, mais l’égal du chat de gouttière). Dans une perspective simondonienne, je conceptualise alors une certaine logique de l’individuation animale, que je rapporte à la part d’indétermination que comprend tout processus de communication. J’émets ainsi l’hypothèse que l'animalité, bien plus qu'une simple collection d’attributs, constitue en réalité un enchevêtrement toujours mouvementé de relationalités transductives. Ici, teckné et anima opèrent de manière disparate mais conjointe, pour alimenter partie de nos processus anthropogéniques. En puisant constamment dans un tel réservoir de differentialités, notre espèce ne cesse ainsi de se réinventer. Dès lors, les biomedia ne seront plus considérés comme la dernière itération de notre modernité technologique, se déplaçant lentement de matérialités inorganiques en potentialités organiques, mais bien plutôt compris tel un nouveau registre d’écriture du vivant opérant au cœur d’un potentiel d’inscription animatif continuellement remis en je(u). Parce que nos relations avec les animaux ont toujours été inséparables de nos devenirs respectifs, la manière dont nous sommes aujourd’hui aux prises avec certains de nos (anciens) prédateurs dit beaucoup, me semble-t-il, de notre à-venir et de cet animal-medium que nous logeons tous. Ici conceptualisées, ces jungles de garage renvoient à de puissants champs expérientiels, non pas dénaturés mais renaturalisés, au cœur desquels certains organismes démontrent, en réaction précisément à des pressions sélectives renouvelées, non seulement des réponses adaptatives surprenantes, mais initient aussi des processus innovants impliquant plusieurs niveaux d’individuations créatrices. / This thesis operates mainly on two levels: one is ethnographical, the other is communicationnal. I explore the curious case of North American jungle backyards in which « used-to-be-wild » animals are experiencing « almost-domesticated » existences while their daily lives are merged with that of Homo sapiens. As pets, guinea pigs or postnatural totems, these pioneer organisms not only feed the third most important black market in the world, they also blur our traditional zoological and philosophical apparatus (often driven by dichotomies between nature/culture, human/nonhuman, prey/predator, dominant/dominated, transmitter/receiver). In 2011, I traveled 16 000 miles all around the continent to explore some of these contemporary humanimal modalities. Hence, I examine important transpecific aspects of these modified ecological landscapes, in which known living organisms experience unknown reorganizations of life. In a Simondonian perspective, I reconceptualize animality and communication activities in order to readdress, along with the question of the animal, individuation processes and their inherent indetermination qualities – the kind, yet unseen, that contemporary jungle backyards silently nurture. At a time when animal rights and bioethics are regularly at stake (and indeed a serious preoccupation for societies that strive to leave behind medieval practices, but also attempt to cope with their biotechnological becomings), jungle backyards provide an original ethological dataset based not only on what an animal is or should be, but rather on what real animal existences actually consist of. In that respect, I offer firsthand material that may help to better navigate our common Ark, possibly facing a new environmental flood. Instead of considering animals from a reductive substancialist point of view or from a strict hylemorphic perspective, focusing on matters of form or forms of matter, I concentrate on movements that give form to matter and matter to form. I then suggest that animality, more than a simple collection of mere attributes or even a basic manifestation of an elaborate biochemical complex, constitutes an enmeshment constantly in motion made of transductive relationalities. Here, biomedia are not considered the latest bourgeon of our technological modernity, slowly shifting from inorganic materialities to organic potentialities, but rather an ancient deviation of natural forces (too quickly restricted to domestication). Instead teckné and anima operate jointly and disparately to propel what I call aniculture and which I consider to be not only a part of our anthropogenic processes, but also a mutagenic pool of differentialities from which humanity constantly draws in order to reinvent itself. Then, along with a specific textual mode of organization (as transpecific as its topic), writing is here even envisaged as another possible expression of animality, maybe even a powerful re-intensification. Because our traditional dealings with animals have always been inseparable from our becomings, the (yet untold) ways we are now dealing with some of our ex-predators and preys reveal a great deal about our postnatural futures and that “animal-medium” we all inhabit. In fact, jungle backyards are less denaturalized places than renaturalized spaces in which animals demonstrate not only adaptive responses to selective pressures but initiate creative processes at a number of levels from which fertile lines of thought can eventually stem.

No description available.

過去新科技的研究不是偏重於使用者研究就是著重於組織架構的變革，雖然在研究角度上都頗有斬獲，但總有難窺得全貌之憾，為了能跳脫出這兩個已經成熟的研究路徑，研究者採用全觀的角度，欲從大架構著手。 　　本論文主要論述分三個主軸，經由個案的觀察將三個論點貫穿，達到觀察者陳述文本的前後呼應。首先由轉借自生態學的媒介生態概念來探討國內眾多報紙電腦化的因素，結果發現大報的變革動作往往會對同環境的中、小型報紙造成影響；大報改變生態中的競爭基準點，中、小型報紙會因環境改變，而產稱趨同現象(isomorphism)，這種現象的產生除了一般商業上的風險規避的自發性因素外，研究者不能、排除中、小型報業是迫於競爭者及硬體環境變遷的壓力、只好改變沿用已久的生產流程。 　　第二個論點則著重於組織內部的變化、除了環境改變的外力、影響報業採用新科技的動力、亦有可能基於新科技能影響組織工作流程、因此研究者引用了企業處理程序再生工程(Business Process Reengineering；BPR)及新科技對競爭優勢的影響的兩個觀點來檢視報業是否利用這種劇烈的變革達到換血的目的。研究發現個案欲利用電腦化來達到組織內部人事調整的目的，並希望藉著此次重整來重新調整自我在報業市場的競爭定位(nitch)。在此研究者必須強調環境和組織變革所運用的策略可互為因果亦可單獨存在，以本研究的個案而言，競爭環境改變可視為前因，策略的應用則是依環境調適所採取的回應結果，若外界環境不變，其結果必然另呈樣貌。 　　最後一個部份著重於組織變革中權力的流動及其影響。權力原本是一種流動的概念，會隨著依存的組織變動而轉換，電腦化是組織權力重組的開始，在這個過程中，白領勞工及藍領勞工會因個人擁有的資源與可資溝通籌碼而有不同的待遇產生，白領勞工只要能夠掌握交換籌碼及掌握有利的溝通模式，通常可以在組織中快速上升流動，但這也會使科層組織中彼得原則現象迅速產生，但專家權仍無法抗衡日益加重的專業責任，仍得吸納由藍領勞工轉嫁而來的分工。至於藍領勞工幾乎遭到技術剝離(deskilled)，除非接受組織的交換條件，幾乎沒有籌碼可言。

Cette thèse opère principalement à deux niveaux, un niveau ethnographique et un niveau communicationnel. Je m’intéresse ici à l’étrange cas des jungles de garage nord-américaines et aux dizaines de milliers d’animaux dits « exotiques » qui les composent. Au cours de l’année 2011, j’ai parcouru plus de 25 000 kms à travers le continent, à la rencontre précisément de ces espaces postnaturalisés qui constituent désormais une part non négligeable (et pourtant souvent négligée) de nos paysages écologiques contemporains. Plus tout à fait sauvages, ni pour autant complètement domestiques, ces modes d’existence pionniers hantent désormais une zone grise de nos savoirs zoologiques, de nos avoirs culturels. En effet, ces humanimalités en devenir ne vont pas sans brouiller certaines de nos conceptions dichotomiques traditionnelles (telles nature/culture, humain/non-humain, proie/prédateur, dominant/dominé, émetteur/récepteur). À une époque où l’animal est régulièrement objet de débats théoriques, légaux, sociaux, politiques ou encore épistémologiques, la prise en compte renouvelée de ces singularités animales fournit ici d’importants précédents en matière d’adaptation, d’évolution et d’émergence. En livrant de la sorte les résultats d’ethnographies transpécifiques originales, j’offre ainsi à la discussion un matériel éthologique inédit touchant à la vie d’animaux a priori connus, mais dont les modalités existentielles actuelles restent encore largement méconnues. Ainsi, plutôt que de considérer l’animal d’un simple point de vue substantialiste ou bien encore depuis une stricte perspective hylémorphique, c’est-à-dire s’attachant essentiellement à des questions de forme et de matière (un tigre né et élevé en captivité, nourri de viande de supermarché et sous pilule contraceptive est-il toujours un tigre ?), je me concentre plutôt sur ces mouvements complexes d’information et de communication qui donnent forme à la matière et matière à la formation (et font du tigre d’aujourd’hui non plus l’alter ego du roi de la jungle, mais l’égal du chat de gouttière). Dans une perspective simondonienne, je conceptualise alors une certaine logique de l’individuation animale, que je rapporte à la part d’indétermination que comprend tout processus de communication. J’émets ainsi l’hypothèse que l'animalité, bien plus qu'une simple collection d’attributs, constitue en réalité un enchevêtrement toujours mouvementé de relationalités transductives. Ici, teckné et anima opèrent de manière disparate mais conjointe, pour alimenter partie de nos processus anthropogéniques. En puisant constamment dans un tel réservoir de differentialités, notre espèce ne cesse ainsi de se réinventer. Dès lors, les biomedia ne seront plus considérés comme la dernière itération de notre modernité technologique, se déplaçant lentement de matérialités inorganiques en potentialités organiques, mais bien plutôt compris tel un nouveau registre d’écriture du vivant opérant au cœur d’un potentiel d’inscription animatif continuellement remis en je(u). Parce que nos relations avec les animaux ont toujours été inséparables de nos devenirs respectifs, la manière dont nous sommes aujourd’hui aux prises avec certains de nos (anciens) prédateurs dit beaucoup, me semble-t-il, de notre à-venir et de cet animal-medium que nous logeons tous. Ici conceptualisées, ces jungles de garage renvoient à de puissants champs expérientiels, non pas dénaturés mais renaturalisés, au cœur desquels certains organismes démontrent, en réaction précisément à des pressions sélectives renouvelées, non seulement des réponses adaptatives surprenantes, mais initient aussi des processus innovants impliquant plusieurs niveaux d’individuations créatrices. / This thesis operates mainly on two levels: one is ethnographical, the other is communicationnal. I explore the curious case of North American jungle backyards in which « used-to-be-wild » animals are experiencing « almost-domesticated » existences while their daily lives are merged with that of Homo sapiens. As pets, guinea pigs or postnatural totems, these pioneer organisms not only feed the third most important black market in the world, they also blur our traditional zoological and philosophical apparatus (often driven by dichotomies between nature/culture, human/nonhuman, prey/predator, dominant/dominated, transmitter/receiver). In 2011, I traveled 16 000 miles all around the continent to explore some of these contemporary humanimal modalities. Hence, I examine important transpecific aspects of these modified ecological landscapes, in which known living organisms experience unknown reorganizations of life. In a Simondonian perspective, I reconceptualize animality and communication activities in order to readdress, along with the question of the animal, individuation processes and their inherent indetermination qualities – the kind, yet unseen, that contemporary jungle backyards silently nurture. At a time when animal rights and bioethics are regularly at stake (and indeed a serious preoccupation for societies that strive to leave behind medieval practices, but also attempt to cope with their biotechnological becomings), jungle backyards provide an original ethological dataset based not only on what an animal is or should be, but rather on what real animal existences actually consist of. In that respect, I offer firsthand material that may help to better navigate our common Ark, possibly facing a new environmental flood. Instead of considering animals from a reductive substancialist point of view or from a strict hylemorphic perspective, focusing on matters of form or forms of matter, I concentrate on movements that give form to matter and matter to form. I then suggest that animality, more than a simple collection of mere attributes or even a basic manifestation of an elaborate biochemical complex, constitutes an enmeshment constantly in motion made of transductive relationalities. Here, biomedia are not considered the latest bourgeon of our technological modernity, slowly shifting from inorganic materialities to organic potentialities, but rather an ancient deviation of natural forces (too quickly restricted to domestication). Instead teckné and anima operate jointly and disparately to propel what I call aniculture and which I consider to be not only a part of our anthropogenic processes, but also a mutagenic pool of differentialities from which humanity constantly draws in order to reinvent itself. Then, along with a specific textual mode of organization (as transpecific as its topic), writing is here even envisaged as another possible expression of animality, maybe even a powerful re-intensification. Because our traditional dealings with animals have always been inseparable from our becomings, the (yet untold) ways we are now dealing with some of our ex-predators and preys reveal a great deal about our postnatural futures and that “animal-medium” we all inhabit. In fact, jungle backyards are less denaturalized places than renaturalized spaces in which animals demonstrate not only adaptive responses to selective pressures but initiate creative processes at a number of levels from which fertile lines of thought can eventually stem. / Thèse réalisée en co-tutelle avec le Muséum National d'Histoire Naturelle de Paris.

This thesis concerns the changing predispositions and conditions for contemporary meaning-making in school education. From a socio-cultural perspective, multimodal theory formation is used to find suitable tools and concepts for developing teaching and learning. The overall aims are to investigate and conceptualize meaning-making in school in the frame ofmultimodal theory. Firstly, the research questions are concerned with how teachers work with written; paper-based, expository texts, and secondly, with students' meaning-making, working with meaning-offerings from different modes and media. This is followed by questions surrounding the predispositions for a multimodal view in the Swedish curriculum outline. Finally, the consequences for the role of fiction in education, using multimodal theory formation as a framework are addressed. The thesis presents two empirical studies which investigate meaning-making in upper secondary education, followed by critical discussions of the cmTiculum outline and the role of fiction. The empirical data was collected using methods inspired by ethnography in classes taking social sciences and media courses. The analyses were inspired by multimodal research, and the main analytical tools consist of a discourse framework and model inspired by Roz IvaniC, the Leaming Design Sequence developed by Staffon Selander, the wheel of multimodality and the pedagogy of multiliteracies, both developed by the New London Group and Bill Cope and :Mary Kalantzis. The first study focuses on the teachers' perspective in trying to develop students' meaning-making through written, paper-based expository texts. Analyses within the discourse framework and design layer model are used to describe the teachers' practical theory. The wheel ofmultimodality is used to differentiate the meaning-offerings used in class, and the pedagogy of multiliteracies is used to describe and analyze the discussions in groups and with the teacher. Results highlight three major possibilities for working with written, paper-based expository texts: a vvider view on meaning-making, meaning-offerings encompassing several modes and media, and the teacher's modeling ofthe reading through discussion. The second study describes and analyzes meaning-making and design in learning \vith meaning-offerings from different modes and media from the students' perspective. The analytical tools are the wheel of multimodality, the Learning Design Sequence and the further-developed pedagogy of multiliteracies. Results show a similarity in meaning-making regardless of mode and media, staiiing with the visual mode and with the students focusing their efforts on comprehending the meaning-offering. This can be explained by lack of clarity and lack of guidance which are seen as obstacles for learning. The discussions surrounding the curriculum outline and the role of fiction show that, in using a multimodal theory formation frame, the curriculum does not explicitly support a multimodal view on meaning-making and that fiction can not be seen as unique due to neither mode nor media. The results suggest that multimodal theory formation gives access to tools that are useful in developing students' meaning-making according to the predispositions and conditions oftoday, in which reading development is viewed as part of developing meaning-making as a who lei and that meaning-making in school should be based on a non-hierarchical and inclusive view on modes and media to create a readiness and a flexibility to meet demands of a rapidly-changing society. As a consequence, the curriculum outline needs to be reworded and the role of fiction in education needs to be problematized.