Title from second page of PDF document. Includes bibliographical references (p. 136-142).

Le croisement entre communication et exil ne va pas de soi. L’exilé n’est-il pas en effet celui qui perd, par son arrachement communautaire, toute possibilité de communiquer : langue, repères sémantiques, amis et familles ? Cependant, il est également celui qui entre en relation avec une nouvelle culture et société. En s’intéressant au corpus des auteurs de la francophonie choisie d’Europe médiane de 1939 à nos jours, notre thèse a pour objectif de comprendre comment l’exilé peut entrer en relation au sein de la communauté de culture rejointe.Nous nous intéressons au discours littéraire et à la fonction-auteur, dans le sens foucaldien, afin d’étudier la façon dont, par la mise en récit de sa vie, l’exilé peut configurer un ethos apte à la relation. En faisant jouer l’opposition entre un visage pré-discursif des auteurs, marqué par le contrat de communication du témoignage, et leur volonté d’être reçus comme des artistes, nous proposons de s’intéresser à la façon dont ces voix d’Europe médiane viennent s’inscrire dans le dispositif littéraire français. Nous montrons alors que le discours de l’exilé est un discours souvent soumis au processus d’incommunication : sa voix est inaudible, soumise à un contrat de communication et en proie à des erreurs sémantiques.Nous proposons alors de considérer le récit l’exil sous l’intrigue du « héros de la liberté » comme étant une possibilité pour ces auteurs de gérer cette opposition entre régime de singularité et nécessité de disposer d’un ancrage au sein du champ littéraire nouveau.Dans un deuxième temps, nous questionnons cette possibilité qu’ont les auteurs de refuser le contrat de communication pré-discursif et nous introduisons le concept de « non-lieu » afin de penser un espace de communication qui ne serait plus relié avec le public de réception premier de ces œuvres. Face à cette menace, nous intéressons au processus de révérence-inclusion présent dans les œuvres. Par ce processus il s’agit de maitriser les marqueurs de l’espace discursif français afin de montrer au lecteur son inscription dans le champ. Les réemplois de ces marqueurs agissent comme des « discours constituants » et permettent alors de montrer l’appartenance de ce corpus à un même « cadre de l’expérience ».Enfin, nous interrogeons la possibilité de parler de cette littérature comme étant assimilée. Par l’opposition entre assimilation structurelle et culturelle, nous émettons l’hypothèse que cette littérature n’est pas réellement assimilée, et que la conscience de cette intégration complexe amène les auteurs à retravailler leur positionnement discursif. Aussi, la mise en mémoire du soviétisme permet à ces auteurs de présenter une « étrangeté réappropriée » où leur expérience du nazisme et du soviétisme n’est plus rejetée dans une « commémoration négative », mais devient un jalon à partir duquel lire la modernité française. Ces réflexions nous mènent à s’interroger sur l’expérience même de ces auteurs et aux métacommunications qu’ils présentent lorsqu’ils abordent la question de l’identité, de l’Europe et de la mondialisation culturelle.Cette thèse de doctorat réalisée en science de l’information et de la communication s’intéresse aux relations interculturelles européennes. Par le corpus littéraire large choisi, cette thèse entend montrer la complexité des exils européens et réfléchir aux enjeux contemporains de cette notion. Enfin en s’interrogeant à partir de l’incommunication, cette thèse expose l’idée que si la communication n’est jamais innée, elle peut se produire grâce aux efforts de traduction de soi, de ce fait nous pensons la communication non seulement comme un facteur de diffusion, mais également comme un sujet à penser. / The link we make between exile and communication is not a classic one. In fact, an exile is someone who leaves his country and changes his language and culture. He is also someone who tries to reach a new culture and society. By considering the literature of writers from East and Central Europe, who choose to write their books directly in French, our thesis seeks to understand the way how an exile can generate new relationships in this space.We focus on the literary discourses and the notion of the author, as Foucault spoke about them, in order to understand how an author uses the narration of his own life to configure a face-speech acceptable to his host community. By using the difference between this face in a pre-discursive manner marked by the contract between the testimony and the authors’ will to be perceived as artists, we try to focus on the way those voices show their inclusion in the French literary world. We show that the exiles’ discourses must deal with the possibility of lack of communication due to inaudibility cause by semantic mistakes.We think that the configuration of exile is a way to present oneself as a « hero of freedom. » Authors manage the opposition between singularity and the necessity to find a new community in order to communicate. Moreover, we also consider the possibility of refusing the first contract of communication and we include the concept of « non-lieu » created by Marc Augé, a concept which refers to a space with no link to the community. Confronts with this threat, we consider that an author may manage this risk by a process of reverence-inclusion. According to this process, writers give their own description of French social markers to indicate to the public that they belong to the French culture. Those descriptions allow them to give to the French audience the rule of interpretation for their own books. Finally, we examine the possibility of speaking about this literature as an assimilated one. We show that this literature is not fully integrated because of the complex social integration of those authors. This difficulty of integration forces them to redefine their position in French society. As a result of their Soviet education, authors try to show a disturbing strangeness not as a marker of an outsider, but as an indication of their social place in French society. This past is made a tool for understanding French modernity. This specificity directs us to consider those writers, particularly their views on communication, identity, Europe and cosmopolitanism.Our thesis focuses on the problem of communication and tries to increase our knowledge of intercultural relations in Europe. By focusing on a large literary corpus, our thesis endeavours to understand this complex phenomena of European exiles. Finally, our thesis integrates the problem of non-communication as a conceptual center of interrogations in order to show that if communication is not an innate capacity, it can be developed into something beyond a tool for spreading a message, namely a concept to think.

L’autofiction terme inventé par Serge Doubrovsky en 1979 dans son roman Fils est une catégorie de l’écriture de soi qui connaît une vogue en Occident. En particulier, en France, de nombreux écrivains ont pratiqué et pratiquent encore ce type d’écriture en décrivant des éléments de leur vie personnelle et en dévoilant, souvent profondément, leur intimité. En revanche, en Iran, si l’écriture de soi a commencé à se développer à partir de la fin du XIXème Siècle et s’est renforcée dans les années 1990, en mélangeant la fiction et la réalité, l’autofiction n’est pas pratiquée de manière aussi intense qu’en France en raison de la société holiste, où l’individu n’est pas encore parvenu à acquérir sa pleine autonomie et une totale liberté. Cette thèse examine les romans de quatre écrivains iraniens écrits entre les années quatre-vingt-dix et deux mille dix, portant sur la société plutôt que sur leur vie personnelle, en prenant pour modèle deux écrivains français récents. Ce travail s’appuie également sur des théoriciens français à partir du dernier tiers du XXème siècle qui décrivent les bases de l’écriture de soi de l’autobiographie et de l’autofiction, comme par exemple Philippe Lejeune et Serge Doubrovsky / The term autofiction invented by Serge Doubrovsky in 1979 in his novel Son is a category of self-writing that is popular in the West. In particular, in France, many writers have practiced and still practice this type of writing by describing elements of their personal life and revealing, often deeply, their intimacy. On the other hand, in Iran, although self-writing began to develop from the end of the 19th century and grew stronger in the 1990, by mixing fiction and reality, autofiction is not practiced as intensely as in France because of holistic society, where the individual has not yet managed to acquire full autonomy and complete freedom. This thesis examines the novels of four Iranian writers written between the nineties and two thousand and ten, on the subject of society rather than their personal life, taking as their model two recent French writers. This work also relies on French theorists from the last third of the 20th century who describe the basics of self-writing autobiography and autofiction, such as Philippe Lejeune and Serge Doubrovsky

A dislexia é um transtorno genético, hereditário e de origem neurobiológica que compromete a capacidade de escrita e de leitura em graus que variam de indivíduo para indivíduo. As dificuldades iniciam-se já no período de alfabetização e acompanham o disléxico por toda a sua vida, uma vez que há tratamento, mas não cura. Entre os vários sintomas, está a dificuldade em aprender uma segunda língua. Tendo em vista que a língua inglesa é uma exigência escolar e, muito frequentemente, profissional, há uma grande necessidade de compreensão das questões que envolvem a aprendizagem do idioma e o portador de dislexia. Este trabalho trata da construção de identidade - como imagem de si - do aluno disléxico no ambiente de ensino e aprendizagem da língua inglesa; trata de como suas dificuldades, a postura das instituições de ensino, educadores e família agem e influenciam a maneira como ele se enxerga e age nesse contexto. Este estudo é realizado por meio de entrevistas semiestruturadas cujas análises foram feitas tendo como base a semiótica francesa. A entrevista cobre a vida escolar regular assim como a experiência do disléxico com a língua inglesa, pois o interesse deste trabalho é ter uma visão ampla da trajetória desse sujeito e não somente um recorte de um momento de sua vida. Os resultados revelam que o diagnóstico, acompanhado de uma aceitação interna do mesmo, a dinâmica de relacionamento do disléxico com a escola e os professores e o apoio familiar são fatores que ajudam a moldar como o disléxico vê a si mesmo e como enfrenta suas dificuldades com a língua inglesa. O texto é dividido em seis capítulos, introdução e conclusão. A introdução busca dar uma visão do caminho percorrido no entendimento da dislexia, desde a era vitoriana até os dias atuais. O capítulo um discorre rapidamente sobre a metodologia. O capítulo dois analisa as entrevistas de modo descomplicado, tendo como objetivo manter uma linguagem clara e acessível a todos os leitores. O capítulo três trata da semiótica das paixões e as relações entre as modalidades e as modalizações. O capítulo quatro traz algumas considerações sobre como auxiliar o disléxico em sala de aula de ensino de língua inglesa. O capítulo cinco focaliza nos estereótipos e, finalmente, o capítulo seis, que analisa o percurso do reconhecimento de si do disléxico baseado na obra de Paul Ricoeur. / Dyslexia is a genetic, hereditary and neurobiological disorder that compromises the ability to write and read in degrees that vary from an individual to another. The difficulties begin in the phase of literacy acquisition and accompany the dyslexic throughout his life, since there is treatment, but not a cure. Among the various symptoms is the difficulty in learning a second language. Given that English is a school requirement and, very often, a professional requirement, there is a great need to understand the issues involved in language learning and dyslexia. This work deals with the construction of dyslexic student identity - identity as the image of the self - in the teaching and learning environment of the English language; It deals with how its difficulties, the posture of educational institutions, educators and family act and influence the way in which the dyslexic learner sees himself/herself and acts within that context. This study was carried out by means of semi-structured interviews analyzed within the framework of Greimasian semiotics. The interview cover regular school life as well as the dyslexic experience with the English language, since the interest of this work is to have a broader view of the individuals trajectory and not only a cross section of a moment of his life. The results reveal that the diagnosis, accompanied by internal acceptance of such diagnosis, the dynamics of the dyslexic relationship with the school and the teachers as well as family support are factors that help shape how the dyslexic sees himself/herself and how he/she faces the difficulties with the English language. The text is divided into six chapters, introduction and conclusion. The introduction seeks to give insight into the path taken in the understanding of dyslexia, from the Victorian era to the present day. Ghapter one is on the methodology used. Chapter two analyzes the interviews in an uncomplicated way, aiming at keeping the language clear and accessible to all readers. Chapter three deals with the semiotics of passions and the relations between modalities and modalizations. Chapter four brings some considerations on how to assist the dyslexic in the classroom. Chapter five focuses on stereotypes and, finally, chapter six, which analyzes the path of self-recognition of the dyslexic based on the work of Paul Ricoeur.

The notion of deterritorialization occupies a central role in contemporary interpretations of immigrants’ home-related consumption engagements. Through their work on home maintenance, consumer researchers have unveiled a remarkable set of insights related to consumption patterns immigrants develop with the purpose of maintaining previous home-ties. Consumer researchers have for instance demonstrated how immigrants transform and get transformed by the home-related consumption goods available in host countries. The notion of home maintenance has been largely applied with the meaning of immigrants “keeping up” with a past life context they can no longer enjoy in contemporary home places. Yet, less attention has been devoted to migrants’ willingness to preserve existential connections with places of origin and/or childhood. <p>Drawing on the stories of 14 Latin American migrants living in Belgium, this doctoral research relativizes this deterritorialized perspective through the means of the philosophical notion of narrative identity. This philosophical point of view puts forward the open link that exists between current life stories and past experiences. Individuals reconfigure their own personal narratives by integrating both past and present experiences. Accordingly, there is a continuity of narrative that contrasts with frequent disruptions in life, implying a perpetual interpretation <p>and re-interpretation of one’s life. This exercise is not a self-reflecting process of an individual that is distinct from his or her cultural references. The construction of a personal narrative identity is also a dialogue with many others and their past and future stories. In the case of migrants, even many years after “successful” experiences of migration, they can experience recurring tendencies to return, homecoming tendencies. These tendencies, which are not necessarily aimed at a final and long term return, reflect the notion that preserving affiliations to one’s place of origin or childhood is not only a matter of consuming resources available in receiving contexts, but also of consuming and sharing with many others in places of origin. While Home maintenance relies heavily on migrant’s willingness and or capacity to remember home places as they were before they migrated. The homecoming tendencies notion, here proposed, is oriented towards migrants’ eagerness to constantly re-discover home places in their contemporary situations and towards their active goal for avoiding disappearing from view back home. <p> / Doctorat en Sciences économiques et de gestion / info:eu-repo/semantics/nonPublished

Cette thèse a pour objet la question de l’identité dans les romans suivants : Garçons de cristal de Bai Xian-Yong, Middlesex de Jeffrey Eugenides, Espèces de Ying Chen. La recherche interroge l’opposition entre identité initiale et celle en rupture par rapport à la norme familiale, sociale et politique dans des contextes romanesques différents. Cette opposition apparaît comme le lieu propre de l’identité en suspens et constitue les enjeux de la métamorphose. Quels sont les facteurs qui contraignent les personnages à se métamorphoser et à s’exiler ? Comment le rapport à soi, confronté à la crise identitaire, est-il évoqué dans ces romans à la première personne ?Dans ces trois romans, l’homosexualité, l’hermaphrodisme, la transformation en animal provoquent la mise en suspens de l’identité et l’exil des personnages. La métamorphose effective ou métaphorique met à l’épreuve le sentiment de l'identité, le rapport à soi et à autrui. Mais la métamorphose établit aussi des ponts grâce auxquels les personnages des trois textes pourront, à des degrés divers, se rejoindre eux-mêmes. / The subject of this thesis is the question of identity in the following novels: Bai Xian-Yong’s Cristal Boys, Jeffrey Eugenides’ Middlesex, and Ying Chen’s Espèces. This research interrogates the opposition between the initial identity and that in rupture concerning the familial, social, and political norm in three different contexts. Such opposition seems to be the place proper to the identity in suspense and constitutes the issues about metamorphosis. What are the factors constraining the characters to metamorphosis and exile? How does the connection to self confront the crisis of identity, is it evoked in these novels in the first-person narrative?In these three novels, the homosexuality, the hermaphrodisme, and the transformation to animal provoke the suspense of identity and the exile of the characters. The effective or metaphoric metamorphosis proves the sense of the identity, the connection of the self and the other. Meanwhile, the metamorphosis establishes the bridges upon which the characters in the three novels could join each other to varying extents.

Världen blir på många sätt allt mer globaliserad och multikulturella möten har blivit ett vanligt inslag i många människors liv. Att forma den kulturella identiteten handlar om att bestämma vilken kultur som individen vill tillhöra, en uppgift som blir mer komplex i och med ökad kulturell exponering. Att ha en multikulturell identitet innebär att knyta an till och känna samhörighet med flera kulturer, något som i studier visats sig ha både positiva och negativa effekter för individen. Identitet kan ses som en internaliserad livsberättelse, ett narrativ, med funktion att ge en känsla av mening och koherens till livet. Narrativet kan avslöja hur en individ konstruerat mening av sitt liv genom valet av tillagda händelser. Vår studie syftar till att undersöka vad individer med multikulturell identitet lyfter som betydelsefullt för sin identitetsutveckling. Sex deltagare intervjuades och resultatet sammanställdes med en narrativ analysmetod för att försöka förstå hur identiteten tar sig uttryck och skapas genom berättandet. Resultatet presenterades genom enskilt sammanställda narrativ och tillhörande analyser. Språket visade sig ha en stor betydelse för deltagarnas möjlighet att knyta an och känna tillhörighet till kulturer. Resultatet visade också att deltagarna uppmärksammar skillnader och likheter mellan sig själv och andra i sitt skapande av identitet, vilket går i linje med forskning om identitet som kollektiv tillhörighet. Ingen identitetsteori kunde däremot ensamt förklara kulturers påverkan på identitetsutvecklingen. Resultatet visar på identitetens komplexitet och därmed även behovet av vidare forskning för att förstå den unika upplevelsen av identitet. / The world is more globalized than ever and more people are being exposed to multiple cultures on a daily basis. The formation of the cultural identity requires that the individual decides what culture to belong to, a task that becomes more complex with increased cultural exposure. A multicultural identity requires attachment and a feeling of belonging with multiple cultures. Which in studies has shown both positive and negative effects for the individual. Identity can be seen as an internalized life story, a narrative, which functions is to give life a sense of meaning and coherence. The narrative can reveal how an individual construct meaning in life by the choice of added stories. This study aims to examine what individuals with multicultural identity emphasizes as meaningful for their identity development. Six participants were interviewed, and a narrative analysis method was used to try to understand how identity is formed and performed through storytelling. The result was presented in separate narratives along with their analysis. Language shown to be important for the individuals feeling of cultural attachment and belonging. The results also show that the participants notice differences and similarities between themselves and others as part of their identity development, which aligns with research showing identity as a sense of collective belonging. No identity theory could single handedly explain cultural impact on identity formation. The result shows the complexity of identity and the need for further research to fully understand the unique experience of identity.

<p>This dissertation applies Paul Ricœur’s theory of narrative identity to Chaucer’s poetry. The idea of a narrative subjectivity addresses gaps and synthesizes key movements in Chaucer studies, engaging with key scholars such as George Lyman Kittridge, Carolyn Dinshaw, A.C. Spearing, and Mary Carruthers. Using Ricœur’s hermeneutic phenomenology, the chapters articulate how narrative is necessary to the construction and expression of both individual and collective identity and experience. Each chapter focuses on a key element of Ricœur’s narrative hermeneutic phenomenology and how that modality of narrative is used to construct a particular kind of identity. I argue for a self-in-relation: the self as constituted through relations to others, or intersubjectively, which is expressed in and as narrative. Ricœur’s hermeneutic distills several of Chaucer’s key interests: time, history, fictionality, and poetics; selfhood and alterity; the significance of language and of fidelity to one’s word; and agency, passivity, and suffering. By applying that heremeneutic, we can consider the extent to which Chaucer’s poetry may use narrative to represent or resolve those interests and their connection to identity.</p> <p>Chapter 1 explores the identity construction of three Chaucerian women by identifying patterns of yielding discursive authority that either subvert or redirect narrative structures of masculine authority. I argue that women like Criseyde have more control over their own lives and a more positive subject-position than previously recognized. In Chapter 2, I argue that racialized narratives shared by the Canterbury pilgrims structure their community by defining what kind of identity is acceptable—in this case, a white Christian identity, shared by all the pilgrims, that reproduces a Western hegemonic whiteness. In chapter 3, I argue that in Chaucer’s talking-animal poetry, the recognition and response that narrative facilitates results in an ethic of care that is invested in principles of solicitude and friendship. In Chapter<b> </b>4, I argue that Chaucer’s dream visions represent narratives of poetic subjectivity that are embedded in issues of memory and sociality that take shape in and as space. Finally, in conclusion I tie these arguments back to a question asked of the fictional representation of Chaucer himself: Who are you? This question animates much of Chaucer’s poetry and I have endeavored to show how Chaucer answers that question with and in narrative. </p>

Narrative inquiry provides an opportunity to humanize the human sciences, placing people, meaning, and personal identity at the center of research, inviting the development of reflexive, relational, dialogic, and interpretive methodologies, and drawing attention to the need to focus not only on the actual but also on the possible and the good. In this chapter, we focus on the intellectual, existential, empirical, and pragmatic development of the turn toward narrative. We trace the rise of narrative inquiry as it evolved in the aftermath of the crisis of representation in the social sciences. The chapter synthesizes the changing methodological orientations of qualitative researchers associated with narrative inquiry as well as their ethical commitments. In the second half of the chapter, our focus shifts to the divergent standpoints of small-story and big-story researchers; the differences between narrative analysis and narratives under analysis; and narrative practices that seek to help people form better relationships, overcome oppressive canonical identities, amplify or reclaim moral agency, and cope better with contingencies and difficulties experienced over the life course. We anticipate that narrative inquiry will continue to situate itself within an intermediate zone between art and science, healing and research, self and others, subjectivity and objectivity, and theories and stories.

The thesis represents an attempt, within the broad field of religion and literature and of identity studies, to read the early unpublished fiction of Alan Paton, dating from approximately 1922 (the end of his student days) to 1935 (when he became Principal of Diepkloof Reformatory). It is pointed out that research into the interrelationship of literature and religion, while well-established in a number of countries, is lagging in South Africa, and it is believed that the present thesis is the first full-length work of its kind, at least as far as South African literature in English is concerned. The writer advances reasons for his explicitly religious and hermeneutic approach to questions of human identity, as found in Paton especially, and focuses these on two particular areas: narrative identity, as propounded in the later work of Paul Ricoeur, and relational identity (to the other human being and to the Other, God), as theorised by Emmanuel Levinas in his later writing. In order to contextualise the study in Africa and in South Africa, brief attention is accorded to writers such as Soyinka, Mbiti and Mbembe and to current debates regarding white identity in South Africa. To lend a sense of historical context, Paton's work is viewed against the backdrop of identity in colonial Natal. The overall approach adopted may be described as broadly, but critically, postmodernist. Paton's earliest, fragmentary novel, 'Ship of Truth' (1922-1923) is read in some detail; his second, and only complete early novel, 'Brother Death' (1930), is commented on in as much detail as its frequently rambling nature warrants. A chapter on shorter fiction discusses his short story 'Little Barbee' (1928?), his short story 'Calvin Doone' (1930), his third novel, 'John Henry Dane' (1934), and a novel or novella, 'Secret for Seven' (1934). From all these readings it emerges that the Paton of his early fiction is markedly different from the Paton generally known: his concepts of human identity, of God and of religion, though earnest, are unformed and frequently ambivalent; his characterisation often stereotyped and wooden; his political views usually prejudiced and his stylistic and other techniques, though adequate in a young writer, highly repetitive. Various suggestions are made for future research: into South African literature from a religious perspective, into other aspects of Paton's works, and so forth. / Thesis (Ph.D. (English))--North-West University, Potchefstroom Campus, 2007.