Mindfulness-based Cognitive Therapy (MBCT) is a promising approach aimed at the prevention of relapse in people suffering from recurrent depression. However little is known about what factors support gains in the longer-term. This study examines participants’ experiences of the perceived benefits and barriers to MBCT reunion attendance. Thirteen people, who had participated in MBCT classes for recurrent depression within a primary care setting, were interviewed about their experiences of the reunion meetings or their reasons for not attending. Seven of these had completed their program within the previous 12 to 18 months at the time of interview, and six had completed their program between 20 months and 4 years prior to the time of the interview. Interpretative phenomenological analysis (IPA) was used to analyze participants’ accounts. Four themes highlighted the participants’ experiences: In terms of benefits, reunion attendees experienced the reunions as a booster reminding them of their mindfulness practices and as a sanctuary where these practices were further nurtured within an accepting and compassionate environment. Barriers to reunion attendance were difficulties around the group experience and wanting to put the experience behind them. This related to the memory of depression as well as to the program and group experience for some individuals. Theoretical, clinical and research implications are discussed.

Road Going Home follows the life of four women of the same family: grandmother, granddaughter, her mother, and her aunt. Mother Karen leaves home at sixteen because she's pregnant, afraid of disappointing parents Ruth and Nelson. Her sister Lacy is just a child when she leaves. Karen has always wanted to leave home because her small town feels suffocating. At the opening of the novel, Karen has moved into a commune in central Virginia. Her father kidnaps granddaughter Dylan in hopes of bringing his family back together. However, the result is the family growing more apart from one another. Thematically, the novel seeks to answer what happens to families when they run away from one another. How do we come back together again? And how do we rebuild those close ties that we once lost?

De la fin du XVIIème siècle jusqu'à l'abolition de 1848, l'île Bourbon, dans le Sud-Ouest de l'océan Indien, a connu un système esclavagiste marqué par une codification et des pratiques des différents pouvoirs dévalorisant ou niant les structures familiales des esclaves. A côté d'autres moyens de résistances serviles comme le marronnage ou la révolte, il apparaît, grâce à la reconstruction des familles esclaves, que ces formes d'organisation ont permis à une population provenant de razzias en Afrique ou à Madagascar, puis fortement créolisée, de retrouver son humanité, en investissant le champ de la parenté dont les pouvoirs civils ou religieux la privaient. Si un nombre restreint de familles furent reconnues, comme à l'époque de la Compagnie des Indes, la majorité des esclaves vécurent au sein de familles marrons, ignorées et méprisées. Elles apparaitront au grand jour après l'abolition de l'esclavage en 1848. La natalité fut reconnu importante au sein du groupe des esclaves mais accompagnée d'une forte mortalité infantile. Lieu privilégié de transmissions de valeurs culturelles et linguistiques, la famille esclave, quelles qu'en soient les formes, a permis à de très nombreux esclaves de survivre à un système inhumain, les exclus de la parenté appartenant essentiellement aux groupes ayant connu la destruction de leur système familial, à Madagascar ou en Afrique. / From the end of the 17th century until the abolition of 1848, Bourbon Island in the South-West Indian Ocean, saw a slave system marked by consolidation and practices of different authorities downgrading or denied family structures of the slave. Next to other means of servile resistors as the "marronage" or revolt, it appears through the reconstruction of slaves families, these forms of organization have enabled a population from raids in Africa or Madagascar, then strongly creolized regain his humanity, investing field of kinship that civil or religious powers denied. If a small number of families were recognized at the time of the India Company, the majority of slaves lived in Maroon families, ignored and disregarded. They will appear in broad daylight after the abolition of slavery in 1848. The birth rate was important in the group of slaves but accompanied by a high infant mortality. Privileged place of cultural and linguistic values transmissions, slave family, in all forms, has helped many slaves to survived to an inhuman system, those excludes from the kinship system mostly belonging to the groups have experienced the destruction of their family system in Africa or Madagascar.

Perception de l'espace et prospective territoriale sont deux notions rarement associées. dans ce domaine, les exercices sont généralement conduits à l'échelle d'une région ou d'une agglomération. Ici, ils sont réalisés à celle du quartier qui semble être le niveau le plus pertinent pour y intégrer la perception de l'individu. En effet, cet espace est le plus familier pour l'habitant : c'est son lieu de vie. Il dégage ainsi une symbolique lui permettant de s'y identifier et de lui attribuer des qualificatifs. Ces espaces sont ainsi connotés de façon positive ou négative. Cette valeur peut dépendre de la qualité de l'aménagement urbain proposé. À la Réunion, ce dernier s'est souvent caractérisé par des opérations correctives. Après la départementalisation en 1946, l'île connaît une véritable misère. L'ex-colonie tente alors de rattraper son retard par rapport à la métropole. L'urbanisation s'est donc considérablement emballée. Dés les années 1980, les villes s'étendent de façon tentaculaire avec une prolifération de la maison individuelle sur les mi-pentes et les hauteurs. L'exiguïté de l'île impose la densification du tissu urbain existant par de nouveaux types de construction. Or, ces changements dans l'habitat, dans le paysage, mais aussi dans les habitudes, sont brutaux pour les réunionnais. Dans ce contexte, il serait intéressant à relever l'impression qu'ils dégagent de leur environnement quotidien. En conséquence, on peut s'interroger sur la possibilité de s'appuyer sur l'étude de ces perceptions pour déterminer les futures organisations territoriales possibles dans la perspective d'un développement urbain durable et dans le cadre d'une gouvernance participative. / On Reunion Island, cities have extended for 20 years. This extension promoted the urban sprawl. Now on this area, only 20 % of lands are building. So, a balanced development is actually promoted. But, can we base on the inhabitants' perception to manage to do this harmonious development? The district area seems to be relevant to deal with this subject. This scale represents the neighbourhood, a basic element of the town. By basing on a lot of soundings, we know the inhabitants expectations and the regulations which constrain the leaders. Four our territorial foresight exercise, we examine the trend of three relevant variables: population, economic activities, environment (buildings, agriculture and parks). This variables are controlled at the same time by the leaders and the users which picture them. To coclude, it is only by balancing these two visions that can achieve a more coherent developmet that give satisfaction to the developers as well as users.

All of the protagonists in this collection of stories are starving. The world around them buzzes with the electric hum of modern society, a siren song that tempts these girls and women with the promise of love, opportunity, affluence, and dreams. Instead, they find themselves lost somehow, left behind, victims of circumstance, confused by dysfunctional families, and romanced by the media. They no longer know themselves, and stumble in their quest for happiness. They are lured into competitions with imaginary adversaries, and sometimes lose. The less control they have in their own lives, the more desperate they become, often going to great lengths to satisfy their hunger for love, acceptance, and security. A little girl wants nothing more than a normal, loving family in "Raylene," and when she tires of dreaming her life were different, she decides to do something about it. The protagonist of "The Broken Lamp" is plagued by the desire to be free of her financial concerns, and loses herself in this desire to the point that her marriage is threatened. The pursuit of love, in "Management Material," leads a movie theater employee to find happiness, although not in the way she expected. Old friends attempt to rekindle their connection in "Common Ground," desperate to regain the closeness of their adolescence. "Daughter of the Moon" features a woman with a family secret that she has kept since childhood, a secret that she now must dig up if she ever wants to move forward. And, in "Falling," a woman longing for acceptance devises an unconventional plan to win the adoration that she has always yearned for. The characters in these stories occupy the same psychic state. They are wounded, fragile, idealistic, and painfully self-conscious. Disillusionment with an impervious world serves only to resurrect repressed feelings, leaving the characters with a cognitive dissonance that they work tirelessly, if aimlessly and foolishly, to reconcile. Unable to satiate themselves, they cannot avoid feeding the darkest dreams that always lurk in the shadowy corners of consciousness.

In this thesis project, I investigate the drama of Perry and introduce his dramaturgy into the academic landscape. As the critical discourse is shifting towards the realm of popular culture, we must begin to locate several discourses at work in the drama of quite possibly the most popular, visible, and financially successful African American playwright of the twenty-first century, if not of all time. Drawing on gender and queer theory, I offer a theoretical discussion about subversive and non-subversive drag acts, and I question the degree to which Perry appropriates drag in a politically liberating or constraining manner. Moreover, I examine the gender and sexual politics in Madea’s Family Reunion to illustrate the ways in which I read Perry as offering a very conflicted dialectic between activist aspirations and oppressive tendencies, particularly in regard to questions of safe feminist spaces, motherhood, female self-sufficiency, female self-definition, domestic violence, and homosexuality.

A recognition system is required between pinniped mothers and pups. For otariids this is especially important since females frequently leave their pups for foraging and must reunite on return. Pups must deal with these fasting periods during maternal absence and consequently may attempt to obtain allomaternal care from unrelated females. This research on the New Zealand fur seal (Arctocephalus forsteri) at Ohau Point, Kaikoura, New Zealand, quantified mother-pup recognition behaviour during reunions, individuality of pup calls used by mothers to recognise their pup, and the occurrence of allosuckling as a possible recognition error by females and as a strategy employed by pups to gain allomaternal care during their mothers' absence. A combination of behavioural observations, morphometry, VHF radio telemetry, acoustics and DNA genotyping were employed to study these topics. Postpartum interaction behaviours between mothers and pups appeared to facilitate development of an efficient mother-pup recognition system, involving mainly vocal and olfactory cues that were utilised during reunions. Greater selective pressure on pups to reunite resulted in an asymmetry of searching behaviour between females and pups during reunions. The vocalisations of pups were stereotypic, especially those features of the fundamental frequency and frequency of the lowest harmonic, which are likely to facilitate recognition of a pup by their mother. Pups attempted to steal milk from unrelated females more often during maternal absence and appeared to modify the intra-individual variation pattern of a feature of their vocal signatures over this period, which may assist attempts at allosuckling under nutritional stress. Fostering was demonstrated to occur despite costs to filial pups and possible costs to female reproductive success and may be attributed to development of erroneous recognition between females and non filial pups, or kin selection. This study provides a valuable contribution to the knowledge of recognition systems between pinniped mothers and pups, of alternative pup strategies under nutritional stress and of the rare occurrence of fostering in otariid pinnipeds.

Que transmet le jeune parent à son enfant alors qu'il quitte tout juste ou est encore lui-même dans cette période de vie? L'enfant comble le manque à être, permet la reconnaissance familiale, sociale. Une fusion mère-enfant s'enkyste, ne permettant pas au père de prendre place de tiers-séparateur. La mère exigera d'être aimée par son enfant, de la façon qu'il lui convient à elle, se positionnant "enfant de son enfant", lui demandant d'être autonome, de la protéger, d'assumer des tâches de maternage qu'elle porte justement en très haute estime. L'enfant insecure ne sait où se positionner par rapport au attentes de sa mère; l'enfant en conséquences, présentera stress et anxiété, manque de confiance en soi, manifestant des comportements allant d'une certaine hyper-activité à un repli sur soi, en passant par la mégalomanie ou encore le masochisme. / Thar the young transmits to the child while he just leaves or is still for this period of life? the child fills the jack to be, allows the family, social gratitude, gives en receiv love. The fusion mother-child persists, not allowing the father to take the place of third-separator. The mother, will demand to be loved by her child, in the way which suits him to her, positioning "child of this child", asking him to be autonomous, to ptrotect her it, to assume accept tasks of mothering that thev door exactly in very high respect. The child insecure does not know whens to position regard to the expectations of the mother. The child as a consequence, will present stress and anxiety, lack of self-confidence showing behavior going of a certain hyper-activity to a withdrawal, including the megalomania or still the masochism.

Fondée sur une ethnographie de longue durée à La Chaumière, cette thèse souhaite prendre pour objet l’analyse de la migration mahoraise dans les processus de constructions identitaires propres à La Réunion. Les migrants mahorais deviennent alors un enjeu et un objet des politiques locales qui questionnent leur place au sein de la société réunionnaise. À partir d’une imprégnation quotidienne, l’analyse d’un territoire délimité – La Chaumière – permet de comprendre à l’échelle départementale les modalités de migration, les stratégies d’adaptation et l’émergence de nouvelles territorialités des populations en provenance de Mayotte et des Comores en contexte réunionnais. En effet, ce choix d’analyser un groupe dans un cadre territorial bien délimité dans une ville où la politique locale tend à la mise en valeur de sa diversité ethnico-religieuse, permet ainsi d’évaluer les différentes modalités de construction des projets migratoires et d’implantation de ces familles françaises originaires de Mayotte. Venue du dernier département français, la majorité de sa population est musulmane, dite de tradition bantoue, et émigre massivement vers La Réunion depuis les années 2000. Les modalités de migration et les stratégies d’adaptation sont complexes, et interpellent la cohabitation culturelle et cultuelle réunionnaise. Un multiculturalisme constamment réinterrogé par les différentes problématiques d’habitat et de chômage, l’augmentation des conflits et des discours racistes, et par les réflexions sur l’identité réunionnaise. / Based on a long-term ethnography in La Chaumière district, this thesis wants to analyse the mahoran migration and the identity construction processes in Reunion island. The mahoran migrants become a challenge for local policies, it poses a question a what place for the mahoran migrants in the reunion society. Starting from a daily observation, these analysis of a delimitated territory – La Chaumière – makes it possible to understand the methods of migration, the adaptation strategies and the emergence of new territorialities of this population who comes from Mayotte Island and Comorian Union to Reunion Island from a departemental point of view. Moreover, this choice to study a group within a territorial framework delimited in a city where local policy tends to develop cultural and religious diversity allows to evaluate the various methods of migratory construction projects and the establishment of these French families from Mayotte Island. Coming from the lastest French department, the majority of its population is Muslim, with some bantu tradition and has massively emigrated in Reunion island since the 2000’s. These migration methods and these adaptation strategies are complex and challenge the cultural and cultual Reunion island cohabitation. A multiculturalism constantly questioned by the living place and unemployment problems, the increase of racist conflicts and speeches, and by the reflection of the reunion identity.

Les représentations et les pratiques de l’éducation scolaire et de l’éducation familiale dans une île multiculturelle sont concomitants d’une éducation interculturelle, notamment dans un milieu où une situation diglossique existe. En effet, la langue française, langue administrative, est « considérée comme supérieure » à la langue créole, langue locale réunionnaise. Ce contexte diglossique n’agit pas dans l’intérêt des élèves ayant comme langue maternelle et familiale la langue créole. Autrement dit, la dévalorisation de la langue locale au profit de la langue administrative ne permet pas un accompagnement éducatif égalitaire des élèves, notamment dans leur scolarité. Aussi, la dévalorisation de leur langue, et donc de leur culture d’origine (car la langue créole réunionnaise a une histoire et c’est à travers elle que les Réunionnais se reconnaissent) ne leur offre pas un épanouissement complet. L’épanouissement est reconnu pour être à l’origine de toute réussite. Ce qui nous intéresse, dans notre recherche, ce sont les représentations qu’ont les jeunes scolarisés de cet écart entre la culture scolaire et la culture familiale, notamment les représentations de l’écart qui existe entre les deux langues, sachant que la langue familiale de beaucoup d’entre eux n’occupe pas la même position à La Réunion. Cette recherche nous a permis de voir de quelle manière nos jeunes scolarisés réunionnais se représentent l’éducation scolaire par rapport à leur éducation familiale, notamment à travers la langue ainsi que la place de l’interculturel dans notre île. Nous avons donc constaté que nos jeunes opposent une interculturalité interne de ce qu’ils vivent en famille à une culture scolaire sociale prescrite. En conclusion, nous pouvons remettre en cause ce fossé existant entre la langue, et donc la culture familiale et la culture scolaire administrative. Le but, n’a été nullement de remettre en question l’administration française, mais vraiment et uniquement d’apporter de la reconnaissance à tout ce qui affecte l’être humain au plus profond de lui-même. Nous proposons donc une éducation plus ouverte vers l’interculturel et une valorisation de la culture d’autrui. / The representations and practices of school education and family education on a multicultural island are concomitant with intercultural education, especially in an environment where a diglossic situation exists. Indeed, the French language, the administrative language, is "considered superior" to the Creole language, the local Reunion language. This diglossic context does not act in the interest of pupils having as mother tongue and family, the Creole language. In other words, the devaluation of the local language for the benefit of the administrative language does not allow for equal educational support for pupils, particularly in their schooling. Also, the devaluation of their language, and therefore their culture of origin (because the Creole language La Reunion has a history and it is through it that the Reunionnais recognize themselves) does not offer them full bloom. The blossoming is acknowledged to be at the origin of all success. What we are interested in in our research is the representations that the young people in school have of this gap between the school culture and the family culture, in particular the representations of the gap between the two languages, knowing that the family language many of them do not occupy the same position in La Reunion. This research has enabled us to see how our young schoolchildren in La Reunion see education in relation to their family education, particularly through language and the place of interculturality in our island. We have found, therefore, that our young people oppose an internal interculturality of what they live with their families to a prescribed social school culture. In conclusion, we can question the existing gap between language, and therefore family culture and administrative school culture. The aim was not to question the French administration, but to truly and solely to give gratitude to everything that affects the human being in the depths of itself. We therefore propose a more open education towards intercultural and a valorisation of the culture of others.