L’aspect visuel dans les Illuminations de Rimbaud nous a amenés à nous demander s’il était possible d’adapter ces poèmes au cinéma. Il y a eu bien sûr plusieurs recherches sur le cinéma des années 20 qui exploraient la création poétique. D’autres recherches ont été menées pour trouver des traces de poésie dans des films narratifs un peu plus conventionnels. Bien que ces études soient fort intéressantes, nous voulions tendre vers une démarche plus radicale. Notre travail de recherche avait pour but de trouver le moyen de faire une adaptation de poème complètement autonome de l’œuvre originelle. Bien que nous nous soyons penchés sur les textes Surréalistes par l’entremise de Man Ray, nous avons aussi étudié des tentatives plus récentes d’adaptation de poèmes au cinéma. Nous avons découvert un lien entre ces adaptations et la notion d’altérité. C’est pourquoi nous avons décidé de traiter de notre sujet sous l’angle de l’altérité du point de vue philosophique. D’ailleurs, les trois films que nous avons retenus pour notre travail de recherche présentent des situations de marginalisation. La marginalisation est l’un des aspects de l’altérité qui nous intéressent. Le premier chapitre de ce mémoire est destiné à établir ce que nous entendons par altérité. Dans le deuxième chapitre, nous abordons l’adaptation de la poésie au cinéma en lien avec l’altérité. Nous avons adapté dix-huit poèmes des Illuminations de Rimbaud sous la forme d’un scénario dans la deuxième partie de ce mémoire afin de tenter d’explorer ce que nous avons établi dans notre partie théorique. / The visual aspect in the Illuminations of Rimbaud brought us to ask us if it was possible to adapt these poems to the cinema. There were of course several researches on the cinema of the 20s which investigated the poetic creation. Other researches were led to find tracks of poetry in a little more conventional narrative movies. Although these studies are very interesting, we wanted to aim towards a more radical approach. Our research work aimed at finding the means to make an adaptation of completely autonomous poem of the original work. Although we bend over the Surrealist texts by the intervention of Man Ray, we also studied more recent attempts of adaptation of poems to the cinema. We discovered a link between these adaptations and the notion of otherness. That is why we decided to deal with our subject under the angle of the otherness of the philosophic point of view. Moreover, three movies which we retained for our research work present situations of marginalization. The marginalization is one of the aspects of the otherness which interest us. The first chapter of this thesis is intended to establish what we mean by otherness. In the second chapter, we approach the adaptation of the poetry to the cinema in connection with the otherness. We adapted eighteen poems of the Illuminations of Rimbaud under the shape of a scenario in the second part of this thesis to try to investigate what we established in our theoretical part.

The mental constructions of other places are based on impressions from everything that surrounds us in our everyday life, e.g. pictures, videos, texts and narratives. The tourism industry is especially influential when it comes to creating the image of before “unknown places”. Furthermore, it has a tendency to embellish and idealize people and places located in what is commonly known as the Third World. The mental construction of South Africa, today a rapidly growing tourist country among Western tourists, is especially interesting to investigate given its very long and complex colonial history. The purpose of this paper was to describe and analyze the image of South Africa among a group of Western exchange students who each of them had spent one semester at the Stellenbosch University, situated in the Western Cape in South Africa. This was made through a text analysis which was based on open conversations/interviews with five former students. They were asked to tell about their time in South Africa regarding expectations they had, what they experienced on place and how their image of South Africa altered during time. The analysis was made based on post-colonial theory with the emphasis on Edward Said’s notions Orientalism and imaginary geographies. The analysis was also put in comparison to what other writers researching the similar issues have found. The analysis showed that all students had an imaginary Africa. South Africa’s small town Stellenbosch in its colonial appearance surprised them and wasn’t considered as “the real Africa”. The exotic animals and the locals though, were just as they’d expected them to be – very exotic respectively nice and friendly. The study indicates that the imaginary Africa is deeply rooted and that it takes much reflection to change or influence these imaginaries.

Comment le motif de la marque insensible du diable a-t-il pu se frayer un chemin au sein du discours théologique, juridique et médical de la fin de la Renaissance jusqu'à s'imposer comme une pièce essentielle du crime de sorcellerie? Selon quels mécanismes et à partir de quels systèmes de croyance cette marque corporelle en est-elle venue à connaître une si large diffusion et une aussi grande acceptation tant chez les gens du livres que parmi les couches populaires? En cette époque marquée par la grande chasse aux sorcières et le développement de l'investigation scientifique, l'intérêt que les savants portent à cette étrange sémiologie constitue une porte d'accès privilégiée pour aborder de front la dynamique du déplacement des frontières que la démonologie met en oeuvre au sein des différents champs du savoir. Cette thèse a pour objectif d'étudier le réseau des mutations épistémologiques qui conditionne l'émergence de la marque du diable dans le savoir démonologique français à la charnière des XVIe et XVIIe siècles. Nous examinerons par quels cheminements l'altérité diabolique s'est peu à peu intériorisée dans le corps et l'âme des individus sous l'influence grandissante des vertus de l'empirisme, de la méthode expérimentale et de l'observation. En analysant la construction rhétorique de la théorie des marques du diable et en la reliant aux changements qui s'opèrent sur la plateforme intellectuelle de l'Ancien Régime, nous entendons éclairer la nouvelle distribution qui s'effectue entre les faits naturels et surnaturels ainsi que les modalités d'écriture pour en rendre compte. / How did the motive of the Devil's Mark wend its way through the theological, legal and medical discourse at the end of the Renaissance to such a point that it became a critical component of the crime of witchcraft? Through what mechanisms and what belief systems did this idea of the Devil's Mark become so widely disseminated and greatly accepted among both the scholars and the general public? In a period marked by the Great Witch Hunt, as well as the development of scientific investigation, the fact that the scholars are interested in this strange semiotics is a very interesting starting point to address head-on the shift in boundaries that demonology brought about within these different fields of knowledge. The purpose of this thesis is to study the network of the epistemological mutations that shaped how the Devil's Mark emerged in French demonological knowledge between the end of the 16th century and the beginning of the 17th century. We will review how diabolical otherness gradually became internalized in the individuals' heart and soul under the increasingly powerful influence of empiricism, experimental method, and observation. We will analyze the rhetorical construction surrounding the Devil's Mark theory and relate it to the changes that took place in the intellectual platform of the Ancien Régime in order to shed light on the new classification that appeared between natural and supernatural facts, as well as on the rhetorical strategies used to report on them.

Ce mémoire analysera une des thèses majeures de l’œuvre d’Emmanuel Levinas, à savoir le primat de l’éthique sur l’ontologie. L’argumentation se penchera surtout sur la description phénoménologique de l’approche de l’altérité, incarnée dans la concrétude du visage du prochain et dans laquelle se retrouve l’idée de l’infini, inspirée dans sa formulation de Descartes. Cette idée, n’étant pas qu’un simple concept mais plutôt une réalité phénoménale transcendante, amène Levinas à questionner le rôle de la conscience thématisante dans l’expérience morale, caractérisée par son immédiateté et par la présence d’un Autre. Est-ce que l’essentiel de la conscience se comprend comme liberté et savoir ? Y aurait-il un autre aspect, oublié par la rationalité que Levinas qualifie de grecque, qui serait plus propre à décrire la conscience ? L’ontologie ne repose-t-elle pas sur une conception de l’homme comme un sujet autonome et en contrôle ? Par ses fines analyses plutôt ontologiques dans Totalité et infini, et par sa prose plus déconstructrice d’Autrement qu’être, ou au-delà de l’essence, Levinas ébranle les fondations du sujet moderne tout en ramenant au centre des préoccupations philosophiques une idée que la tradition occidentale a eu tendance à évacuer, c’est-à-dire l’altérité. Et cette altérité, irréductible aux concepts immanents de la conscience d’un sujet, est ce qui justifie le primat de l’éthique, posant devant le je un tu qui appelle et demande une responsabilité absolue. Plusieurs auteurs et commentateurs seront mis à contribution, dont surtout Husserl et Heidegger, ainsi que S. Critchley, B. Bergo, J.-M. Salanskis et Jacques Roland. / This paper will analyze one of the major theses of the work of Emmanuel Levinas, his affirmation of the primacy of ethics over ontology. The argument will concentrate on the phenomenological description of the approach of Otherness, incarnated in the concreteness of the neighbour’s face, in which we could encounter the idea of infinity. This idea would not be a concept, but a transcendent phenomenal reality, leading Levinas to question the role of thematizing consciousness in the moral experience, characterised by the immediacy of the presence of an Other. Does the essential part of consciousness consist of liberty and knowledge ? Is there not another aspect, forgotten by a rationality qualified as Greek, which would be better suited to the nature of consciousness? Does ontology rely on a subject conceived as autonomous and in control of its destiny? Through his analysis in an ontological language in Totality and infinity, and through his deconstructive prose in Otherwise than Being, Levinas compromises the very core of the modern subject, bringing back to the forefront of philosophical inquiries an idea that the western tradition tended to evacuate from its discourse : Otherness. And this Otherness, irreducible to the immanent concepts of a subject’s consciousness, is what justifies the primacy of an ethic, positioning the I in front of a you that demands absolute responsibility. The contribution of several authors and commentators will be taken into account in this paper, mainly Husserl and Heidegger, but also S.Critchley, B. Bergo, J.-M. Salanskis and Jacques Roland.

Mein Thema – zu dem ich heute nur einige wenige Überlegungen anstellen und eine Reihe von Fragen formulieren möchte – hat erstens mit dem Versuch zu tun, den in der postkolonialen Debatte bis heute zentralen und weitverbreiteten Begriff der Hybridität zeitlich zu entgrenzen und diesen somit zu historisieren, um aus bestehenden Polarisierungen innerhalb der Chronikforschung herauszukommen und neue Perspektiven zu eröffnen. Ich betrachte die von mir im Rahmen der Sektion "Hybriditätsdiskurse in Lateinamerika: Von der Eroberung bis zum 21. Jahrhundert" auf dem 14. Deutschen Hispanistentag (6.-9. März 2003 in Regensburg) vorgeschlagene und mittlerweile auf breite Zustimmung gestoßene zeitliche Entgrenzung und Historisierung der Hybridität deshalb als einen zentralen Aspekt, weil gleich zu Beginn von Entdeckung und Eroberung eine neue Konstruktion des Fremden und des Eigenen bzw. der Andersheit begann, die bisher mehr oder weniger – mit Ausnahme von Todorov – nur am Rande oder gar nicht beschrieben worden ist, insofern das Faktische (die Zerstörung der amerikanischen Kulturen) alles andere überdeckte.

Archipel des Petites Antilles, la Martinique est une société née de la traite transatlantique, de l’esclavage et du colonialisme français. Cette société créole, liée à sa métropole depuis près de quatre siècles, est devenue un département français en 1946, conférant à ses habitants le statut de citoyen français. Dès lors, l’émigration vers son centre, l’Ile-de-France, s’intensifia peu à peu pour s’institutionnaliser au cours des années 1960 grâce à un organisme d’Etat, le BUMIDOM. La présence antillaise en France est aujourd’hui telle, qu’on parle de la métropole comme d’une « troisième île ». Toutefois, on assiste de nos jours à de nouvelles pratiques de mobilités transatlantiques, plurales et multiformes, dont les migrations de retour font partie intégrante. Les acteurs du retour, les dits « retournés » ou « négropolitains », ont témoigné de plusieurs obstacles à l’heure de réintégrer leur terre d’origine. La présente étude entend démontrer cette tendance à considérer le migrant de retour comme un nouveau type d’ « outsider », soit comme un étranger culturel ; manifestation inédite qui dévoile une autre facette de l’altérité à la Martinique ainsi qu’une nouvelle configuration de sa relation postcoloniale avec la République française. Suite à un terrain ethnographique auprès de ces « retournés », et d’une observation participante auprès de la population locale, cette étude entend soumettre les représentations de l’île et de ses habitants à une analyse qualitative et comprendre comment l’expérience en territoire français transformera le migrant, sa façon d’appartenir à la culture martiniquaise et/ou à la culture française. Nous nous livrons ainsi à un examen des représentations et des pratiques des acteurs du retour pour permettre un éclairage novateur sur les nouvelles allégeances identitaires et les nouveaux déterminants de l’altérité à l’intersection de ces deux espaces à la fois proches et distants. Aussi, nous interrogerons comment le prisme du retour s’articule au cas martiniquais. En effet, le retour acquiert une dimension particulière dans le contexte de ces itinéraires de mobilité de « citoyens de couleur » qui expérimentent souvent un double rejet social et ce, sans même s’être écartés de leurs frontières nationales. / The Lesser Antilles Archipelago Martinique is a society born of the transatlantic slave trade, slavery and French colonialism. This Creole society, tied to its metropolis for nearly four centuries, became a French department in 1946 giving its residents the status of French citizens. As a result, migration to the colonial center, Paris and the metropolitan region (Ile-de-France), intensified gradually to the point of institutionalization in the 1960's, thanks to the state agency BUMIDOM. The Caribbean presence in France is now such that the metropolis is refered to by immigrants as a "third island". However, in the contemporary setting there are new transatlantic mobility practices, plural and multifaceted – an integral part of which are centered around return-migration. The protagonists of return, the so-called "returnees" or "négropolitains" encounter several obstacles upon return to their homeland. This study examines the tendency to consider the returnee as a new type of "outsider" – more precisely, as a cultural foreigner; revealing another facet of otherness in Martinique and a new configuration of its postcolonial relationship with the French Republic. Following ethnographic fieldwork with these "returnees" and with the local population, a qualitative analysis of representations of the island and its inhabitants reveals how their experience in the French territory transforms the migrant and their way of belonging to Martinican and/or French culture. The representations and practices of the returnees are examined, shedding light on the emergence of new allied identities and new determinants of otherness at the intersection of these two areas, at once near and far. Also, we will examine how the prism of return as an object of study, is transposed and reconfigured in the case of Martinique. The return acquires a special dimension for "citizens of color" who often experience social rejection and a double exclusion without stepping outside their national borders.

Notre étude se propose d’analyser les enjeux et les formes de la représentation de la figure de l’auteur dans le roman vietnamien francophone dans la première moitié du XXe siècle, roman dont les thématiques sont liées au contexte colonial. Cette figure est l’image que l’auteur veut donner de lui-même dans son discours, une manière de se définir et de se positionner dans les confrontations culturelles entre l’Occident et l’Extrême-Orient. La colonisation française apporte à l’espace culturel vietnamien une nouvelle vision qui est fondamentalement différente de la culture et des représentations extrême-orientales. Dans ce contexte de coexistence des cultures, certains écrivains vietnamiens choissisent le français pour exprimer leurs problèmes identitaires résultant du métissage culturel, de leur situation paradoxale d’être à la fois colonisé indigène et médiateur francophile. Ils tendent à se présenter dans leurs œuvres à travers l’expression d’une multitude de nuances entre deux attitudes opposées envers l’altérité dans la société vietnamienne coloniale : d’un côté la fascination de l’Occident de la part des jeunes intellectuels modernistes ; de l’autre, le rejet de l’Occident de la part des conservateurs confucéens. Un engouement excessif s’oppose alors à une attitude d’hésitation non dénuée d’ambiguïtés à l’égard de l’occupant, et à des tentatives pour concilier les deux cultures. Nous analyserons les figures discursives de l’auteur, en tant que sujet multiculturel, dans douze romans (de 1921 à 1964) représentatifs de l’ensemble de la production romanesque de langue française de l’époque coloniale jusqu’à la fin du XXe siècle. / Our goal in this study is to consider the ways in which authors of Vietnamese francophone novels of the early twentieth century that dealt with themes related to the colonial context chose to represent themselves in their novels. We will look at the image that the author seeks to project of himself, how he defines and places himself within the cultural confrontations between the West and the Far East and what the stakes of that representation were. French colonization brought to the Vietnamese cultural landscape a new vision that was fundamentally different from the culture and the cultural representations of the Far East. In the context in which these two cultures coexisted, certain Vietnamese writers chose French as the language with which to express the problems of identity that resulted from this cultural hybridization and of the paradox of their position within it, in which they were simultaneously colonized natives and cultural mediators. They tended to present themselves in their works by expressing the multitudinous nuances contained in the opposing attitudes to otherness in Vietnamese colonial society: On the one hand the fascination that the West holds for the younger generation of intellectuals; On the other, the rejection of the West on the part of the Confucian conservatives. Excessive enthusiasm is tempered by an attitude of hesitation fraught with ambiguity regarding the colonizer and efforts to reconcile the two cultures. We will analyze the malleable identities of the author as a multicultural subject in twelve novels (from 1921 to 1964) that are representative of the entirety of the novels written in the French language from the colonial period until the end of the twentieth century.

O papel das mulheres e o exercício da liderança tem sido uma questão de discussão ética nas Assembleias de Deus no Brasil diante dos desafios impostos pela modernidade. O conceito de alteridade e as questões levantadas pelo feminismo e incorporadas pelas teologias feministas podem auxiliar na busca de respostas. Algumas mulheres têm se destacado na história desta denominação religiosa, mostrando ser possível a participação das mulheres na função pastoral eclesiástica. As histórias de Frida Vingren e Ruth Doris Lemos comprovam que desde a fundação das Assembleias de Deus no Brasil até a consolidação da formação de sua liderança, as mulheres têm participado ativamente e até mesmo reivindicado seu reconhecimento por meio da ordenação ministerial. Nessa discussão, estão envolvidas questões de gênero que mostram novas perspectivas possíveis para o futuro da Igreja no Brasil. Por isso, considerando o papel ativo e organicamente pulverizado das mulheres, o presente trabalho final de mestrado profissional busca considerar o seu papel na história das Assembleias de Deus ao longo de sua institucionalização como ramo do protestantismo pentecostal, presente no Brasil, bem como sua luta por reconhecimento. / The role of women and exercising leadership has been an issue of ethical discussion in the Assemblies of God in Brazil faced with the challenges imposed by modernity. The concept of otherness and the issues raised by feminism and incorporated in feminist theologies can help in the quest for answers. Some women have stood out in the history of this religious denomination showing that the participation of women in the ecclesiastical pastoral function is possible. The stories of Frida Vingren and Ruth Doris Lemas prove that since the foundation of the Assemblies of God in Brazil up to the consolidation of the formation of their leadership, the women have actively participated and even demanded their recognition through the ministerial ordination. In this discussion gender issues are involved which show possible new perspectives for the future of the church in Brazil. That is why, considering the active and organically distributed role of the women, this conclusion paper for the Professional Masters program considers their role in the history of the Assemblies of God throughout its institutionalization as a branch of the Pentecostal Protestantism present in Brazil as well as their struggle for recognition.

A presente pesquisa buscou problematizar as possibilidades de produção de novos modos de trabalhar em saúde mental a partir da criação de dispositivos multiprofissionais de formação em saúde. Para tanto, elegeu-se como campo empírico os espaços de formação em serviço do Programa de Residência Médica (ênfases em psiquiatria e em medicina da família e comunidade) e do Programa de Residência Integrada em Saúde (ênfases em saúde mental e saúde da família e comunidade) de uma instituição da rede pública de saúde da cidade de Porto Alegre. Os participantes da pesquisa foram preceptores, orientadores e residentes dos programas e ênfases mencionados. A construção do objeto de investigação partiu, por um lado, de uma perspectiva histórico-crítica que colocou em relação a constituição da família moderna e a inscrição da loucura no registro da doença mental. E, por outro, da consideração das novas diretrizes, construídas a partir da Reforma Sanitária e da Reforma Psiquiátrica brasileiras, que buscam inserir as práticas em saúde mental nos espaços de atenção à família e à comunidade, como possibilidade de efetivar a desinstitucionalização da atenção ao sofrimento psíquico. O estudo organizou-se em torno de três eixos. No primeiro, construiu-se uma possível história dos modos de trabalhar em saúde mental. Discutimos as relações entre os discursos científicos sobre saúde e os modos de vida contemporâneos, a partir, principalmente, dos aportes de Michel Foucault sobre o biopoder e de Hannah Arendt sobre a tomada do espaço público pela esfera social. Situamos o contexto de reformas na saúde pública brasileira, bem como contextualizamos a implementação dos espaços de formação multiprofissional na instituição pesquisada. Em seguida, passamos a uma reflexão acerca do campo de experiência dos profissionais em formação. Nesse momento do trabalho, os aportes de Freud, Lacan, Todorov e Derrida foram decisivos, inclusive, para a apresentação de nosso método de pesquisa. Por fim, buscamos realizar uma discussão em torno da ética, que incluiu a apresentação dos percursos singulares dos residentes, construídos a partir das suas narrativas sobre as vivências nos espaços de formação. A construção desse terceiro eixo contou, principalmente, com as contribuições do pensamento lacaniano a respeito da ética, articulado às elaborações dos demais autores presentes no estudo. Nesse ponto, sublinhamos a dimensão trágica da clínica em oposição aos saberes e práticas normativos e totalizadores para, por fim, delinearmos desafios e possibilidades para a invenção de modos de trabalhar em saúde que acolham a existência. / The present study aims to question the possibilities of production of new ways of caring mental health, since the creation of multi-professional devices of education. The empiric field was the education spaces of Medical Residentship Program (emphases in psychiatry and in medicine for the family and the community) and of Health Integrated Residentship Program (emphases in mental health and health of the family and community) of a public health institution in Porto Alegre city. The participants of this research were mentors and residents of the mentioned programs. The construction of the investigated object came from a historiccritical perspective that approached the constitution of the modern family and the registration of the madness as mental disease. It also came from the analyses of the new guidelines of Brazilian Sanitary and Psychiatric Reform, which intends to insert the practices in mental health in the spaces of attention to the family and the community, as a possibility to construct the deinstitutionalization of the mental health care. This study was organized around three directions. First, we constructed the history of the manners to care mental health. We discussed the relationship between scientific discourses about health and the current way of life regarding Michel Foucault's contributions about the bio-power and Hannah Arendt’s contributions about the differences between public space and social sphere. We analyzed the reforms in Brazilian public health, as well as, the implementation of the multi-professional devices of education in this institution. After, we reflected about the field of the professionals' experience during residentship. At this moment, the contributions of Freud, Lacan, Todorov and Derrida were very important, as well as, for the presentation of our research method. Finally, we discussed about the ethics, which included the presentation of the residents' singular courses, from the narratives about their experience. This third direction was based on the contributions of Lacan’s thought about ethics, articulated to the other authors presented in this study. And then, we underlined the tragic dimension of the clinic, in opposition to the normative knowledge and practices, aiming to draw challenges and possibilities to invention of ways of caring mental health that holds the existence.

Le « cosmopolitisme » de Valery Larbaud est un présupposé qu’il faut aujourd’hui passer au crible d’un réexamen critique. Toute la complexité de l’ensemble de l’œuvre larbaldienne tient à son traitement des frontières géographiques, politiques, littéraires ou linguistiques. Dans quelle mesure ce dit « métis des lettres » – dont le métissage s’avérera des plus calculés – s’ouvre-t-il à l’Autre, renouvelle-t-il la représentation littéraire autant que la reproduction linguistique de l’étranger ? Quelles sont les révolutions et les réactions du cosmopolitisme larbaldien, dont les traits contradictoires réagissent à l’environnement intellectuel contemporain ? Devenu un « cliché », dans son sens le plus photographique, le cosmopolitisme larbaldien, qui n’a longtemps offert qu’un « index » de noms ou un « kaléidoscope » d’images, exige aujourd’hui une fouille complète de ses données. Substituant aux approches in vitro de l’œuvre larbaldienne prélevée sous verre et sortie de tout contexte, une analyse in vivo rendant compte du mouvement même d’une œuvre à l’intime complexité, nous souhaitons offrir une lecture intégrale, historique et critique du cosmopolitisme larbaldien. Larbaud, que la critique hagiographique a élevé au-dessus des hommes, est un homme de son temps, dont l’image figée sur papier glacé doit céder la place à un portrait mouvant des plus nuancés. / Valery Larbaud’s “cosmopolitanism” is a presupposition that must now be sifted through a critical review. The complexity of Valery Larbaud’s work undeniably comes from his treatment of geographical, political, literary and linguistic borders. But to which extent can it be said that this “métis des lettres” – whose métissage still remains carefully calculated – welcomes the Other, or renews the linguistic and literary representation of the stranger? What are the revolutions or counter-revolutions of his cosmopolitanism, whose contradictory features react to contemporary intellectual environment? Larbaud’s cosmopolitanism has become a cliché in the exact photographical sense, offering nothing but an “index” of names or a “kaleidoscope” of images. I argue that it should undergo critical analysis, on the basis of a much more encompassing set of data. Substituting to in vitro approaches of Larbaud’s work taken under glass and out of context the more accurate nuance and movement of in vivo approaches, we aim at offering a thorough historical and critical reading of his work. Larbaud, whose hagiographic criticism has raised above men, is a man of his time, whose image, frozen on glossy paper, must give way to the most nuanced moving portrait.