L’idée principale de la thèse est l’écoculture, c'est-à-dire une réflexion plus approfondie sur la relation entre l’homme et la nature. Afin d’expliquer cette idée, nous avons analysé certains éléments caractéristiques de la culture traditionnelle, comme : le châtiment, la malédiction, la bénédiction, le serment, la métamorphose, l’empathie, la révérence, la sacralisation etc. Ces éléments culturels ne concernent pas seulement les mœurs et pratiques morales humaines dans la vie sociale, mais aussi bien les relations entre l’homme et la nature. Dans son sens véridique, en dehors de pensée, des symboles et des valeurs, l’écoculture sous-entend également les comportements, les actions concrètes et les autres routines de la vie quotidienne. L’une des conclusions de cette thèse est que les mouvements écologiques au Kosovo, et tout ceux qui prétendent créer une culture environnementale ou bien une conscience écologiques, afin de changer des comportements et des habitudes par rapport à l’environnement, pourraient prendre pour référence l’écoculture traditionnelle albanaise, parce qu’on y trouve beaucoup d’éléments communs avec des éthiques environnementales contemporaines, comme : écologie profonde, écoféminisme, spiritualisme écologique, dark-green religion / The main idea of the thesis is the eco-culture, that is to say, a deep reflection on the spiritual relationship between human and nature. To explain this idea, I analyze some characteristic elements of the traditional culture, such as punishment, curse, blessing, oath, metamorphosis, empathy, reverence, sacredness, etc. These cultural elements do not concern only the mores and ethical human practices in social life, but also the relationship between human and nature. Nowadays, in everyday life, these values are sometimes expressed openly and concretely, and other times latently and not obviously. In addition to thinking, symbols and values, the eco-culture also manifests itself through behavior, concrete actions, and other routines of daily life. Amongst the conclusions of this thesis is that the environmental movements in Kosovo, aiming at changing the habits related to the environment by means of creating the environmental culture and raising ecological consciousness, must refer to the traditional Albanian eco-culture, since the latter has many common elements with contemporary environmental ethics, such as deep ecology, eco-feminism, ecological spiritualism, dark-green religion, etc.

A cent jours du baccalauréat, les élèves des classes de terminale fêtent le Père cent. Déguisés, ils vont par petits groupes, telle une parade carnavalesque, faire la quête sur les ronds-points et se retrouvent tous en soirée pour danser. C’est une sorte de rite de passage, commémorant les années passées ensemble avant de se séparer. L’institution scolaire ne voit pas toujours d’un bon œil ces pratiques assimilées à du « bizutage ». Le Conseiller Principal d’Éducation, par ses fonctions, est responsable de l’animation éducative de l’établissement. Il doit accompagner les élèves dans toutes leurs initiatives, sans pour autant, dans le cas du Père cent, cautionner institutionnellement l’événement. Comment une pratique interdite peut-t-elle se dérouler ? Quelle fonction remplit-elle auprès de ces jeunes qui transgressent les règles ? Quelle peut être la posture du C. P. E. dans l’exercice de son autorité face à un rituel lycéen subversif ? L’historiographie de cette fête (1880-2010) et la lecture d’images photographiques sur plus d’un siècle nous a permis d’en relever les éléments fondamentaux et les origines militaires et normaliennes. Une lecture herméneutique a dégagé les invariants et fait émerger la forme archétypale du Père cent. Convoquant les concepts de fête, de rites de passage et de transgression de l’autorité, la méthodologie employée a montré comment la fête, par son émergence ouvre un espace propice aux rites de passage et aux transgressions. Elle offre à ces jeunes l’occasion opportune de témoigner de leur maturité. Par voie de conséquence, la fonction de C. P. E. apparaît au cœur des multiples tensions et des contradictions que catalyse la fête du Père cent. Le support théorique de cette recherche est amplement nourri par les travaux d’A. v. Gennep et de V. W. Turner sur les rites de passage, de R. Caillois, J. Heers, M. Maffesoli sur la fête, de P. Meirieu, J. Housaye, P. Bourdieu, F. Lerbet-Séréni, sur l’éducation, P. Audi, B. Robbes, A. Kojève pour l’autorité et X. Pommereau, J-J. Rassial pour l’adolescence. Dépassant le cadre de cette fête, l’étude montre l’intérêt et le profit, pour le C. P. E., d’investir les moindres espaces éducatifs afin de faire advenir l’auctor en chaque élève. / One hundred days prior to the baccalaureate exam, the 12th graders (US) / upper sixth pupils (GB) celebrate the Père cent. They wear disguises like people do in carnival parades and go begging for small change at roundabouts (crossroads). Eventually, they organize parties and dance (all night long). It is a kind of rite of passage to celebrate the good time spent together before everyone makes the parting of the ways. Most school officials look unfavourably on this custom / tradition as they consider it as hazing (US) / fresher initiation (GB). The CPE is in charge of the educational animation at school. He is supposed to guide the pupils' initiatives, without actually backing a celebration such as the Père Cent. How can a prohibited event take place each year ? What is the aim of breaking the rules for the youth ? How can the CPE react when confronted with this subversive ritual ? The historiography of this feast (1880-2010) and the analysis of pictures spanning one century made it possible to reveal the basic elements and the military origins of the celebration. (Ecole normale d’instituteurs) The unchanging factors of the celebration have emerged thanks to an hermeneutic analysis, the archetypal structure of the Père cent was thus outlined. Carrying the concepts of festival, rites of passage and rebellion against authority, the methodology used showed how the celebration is the perfect way for pupils to experience rites of passage and rebellion. Students get the opportunity to show evidence of their maturity. As a consequence, the duty of the CPE is at the heart of the tension and contradictions triggered up by the Père cent celebration. The theoritical support of this research largely stem from the work of A.Gennep and V.W. Turner about the rites of passage, R. Callois, J.Heers, M.Maffesoli about celebrations, P.Meirieu, J.Housaye, F.Lerbet-Séréni about education, P.Audi, B.Robbes, A. Kojève about authority and X. Pommereau, J-J. Rassial about adolescence. Beyond the celebration, this study shows how interesting and profitable it is for the CPE to commit himself in any educative field and rouse the pupils' auctor.

La thématique de recherche est d’analyser les tenants et les aboutissants du mythe moderne de santé parfaite via les démarches socio-anthropologique, philosophique et théologico-religieuse, afin de saisir sa problématique éthique. Examiner les transformations des pratiques thérapeutiques a demandé de retranscrire d’abord, sous un mode théorique, les principes qui sont aux fondements de l’exigence sanitaire pour étudier ensuite des expériences ad hoc. Aussi, supposé incarner cette idéologie, le dépistage systématique néonatal de la mucoviscidose relié aux centres de suivi génétique a été la base empirique d’un questionnement éthique spécifique, comme la responsabilité de l’homme face à la vulnérabilité et à la finitude humaine. Orientée par une éthique de la parole suggérant la création d’espaces de réflexion d’où émane une pensée créative, le concept de rite de passage - doté de sa dynamique d’accompagnement - apporte des indications sur la fonction d’une éthique du soin déterminée. / The topic of research is to analyze the ins and outs of modern myth of perfect health through socio-anthropological approaches, philosophical and theological-religious to grasp its ethical problems. Examining changes in treatment practices needed to transcribe first, from a theoretical mode, the principles are the foundations of sanitary requirement then consider ad hoc experiments. Also supposed to embody this ideology, systematic neonatal screening for cystic fibrosis related centers of genetic monitoring was the empirical basis for an ethical questioning sui generis, as the responsibility of the man facing the vulnerability and human finitude. Guided by an ethic of speech suggesting ultimately creating spaces for reflection where creative thinking follows the concept of “rite of passage" - with its accompanying dynamics - provides indications on reality based an ethic of care determined.

L’empereur japonais Naruhito est le descendant de la plus vieille lignée monarchique au monde. Encore aujourd’hui, la monarchie constitutionnelle japonaise est célébrée de manière à ce qu’on puisse y observer des rituels traditionnels vieux de 1300 ans. À travers les âges, la monarchie nippone aura grandement évolué en fonction des courants de pensée qui auront intégré les coutumes japonaises, mais l’essentiel des rituels tels qu’ils étaient pratiqués originellement est toujours observable de nos jours. Les plus importants rituels mis en œuvre par l’institution impériale sont au nombre de trois : le Senso, le Sokui rei et le Daijō-sai. Lors de ces trois rituels, on organise respectivement la nomination de l’empereur, son intronisation et sa communion avec Amaterasu-Ô-mikami, l’instance divine de la plus haute importance selon le shintoïsme, une religion japonaise ancestrale. Pendant ces rituels, trois trésors sacrés sont primordiaux puisqu’ils sont notamment consubstantiels à la position de l’empereur. En effet, selon la mythologie japonaise, ces trois objets sacrés, une épée, un miroir et un joyau, auraient été remis par Amaterasu-Ô-mikami à son descendant en des temps immémoriaux, au moment où celui-ci recevait l’ordre de régner sur terre comme empereur. Au moment de l’ordonnance, le miroir sacré, en tant que corps théophanique, aurait remplacé Amaterasu-Ô-mikami, corps par lequel seul l’empereur pourrait communier avec la déesse. L’empereur devra léguer les trois Trésors à son descendant afin que celui-ci puisse à son tour accéder au mandat céleste détenu par le miroir. Ainsi, depuis l’écriture de la mythologie en 712, l’institution impériale japonaise, les trois Trésors sacrés et Amaterasu-Ô-mikami sont indissociables. Les trois Trésors sacrés de la monarchie japonaise et l’histoire qui s’y rattache sont utilisés dans ce travail afin d’analyser une théorisation développée par Brian Schiffer et Lars Fogelin en 2015. Selon ces auteurs, les objets peuvent être perçus comme détenteurs d’agentivité par certaines personnes, du moment qu’on puisse démontrer que les objets sont passés par des rites de passage au long de leur histoire de vie. / Japanese Emperor Naruhito is the descendant of the oldest monarchical lineage in the world. Even today, the Japanese constitutional monarchy is celebrated in such a way that traditional rituals dating back 1,300 years ago can be observed. Through the ages, the Japanese monarchy has greatly evolved through different schools of thought that have integrated Japanese customs, but, essentially, rituals as they were practiced originally are still practiced today. Among the rituals of the imperial institution, three are crucial: the Senso, the Sokui rei and the Daijō-sai. These three rituals deal respectively with the nomination of the emperor, his enthronement and his communion with Amaterasu-Ô-mikami, the divine authority of the highest importance according to Shintoism, the ancestral Japanese religion. During these rituals, three sacred treasures are primordial since they are consubstantial to the position of the emperor. Indeed, according to Japanese mythology, these three sacred objects, a sword, a mirror and a jewel were given by Amaterasu-Ô-mikami to his grandchild during immemorial times when he received the order to reign over Japan as the emperor. At the time of the ordinance, the sacred mirror would have been a substitute for Amaterasu-Ô-mikami as the theophanic body through which the emperor alone could commune with the goddess. In time, the emperor is required to bequeath the three Treasures to his descendant so that he can in turn access the celestial mandate detained by the sacred mirror. Thus, since the writing of mythology in 712, the Japanese imperial institution, the three Sacred Treasures and Amaterasu-Ô-mikami are interrelated. The Three Sacred Treasures of the Japanese monarchy and the related history are analyzed through a theory developed by Brian Schiffer and Lars Fogelin in 2015. According to the authors, objects can be perceived as holders of agency as long as it can be demonstrated that they have gone through rites of passage throughout their life history.

The nonfiction collection of essays is about childhood and nostalgia, and how all the experiences as a kid make them into whom they will be.

Selon le recensement de 2009, la population néo-calédonienne se compose de 245 558 personnes ; les moins de 30 ans en représentent approximativement la moitié. Les Mélanésiens, appelés Kanaks/Canaques, primo-habitants, forment alors 40 % environ de la population totale. De par l’héritage historique, cette population se trouve dans un entre-deux culturel, partagée entre l’attachement à la tradition des ancêtres et les tendances d’une occidentalisation liée à la colonisation. Selon les informations fournies par la police de Nouméa, depuis les années 2000, la Nouvelle-Calédonie connaît une augmentation très importante de la délinquance.Notre étude a pour but d’identifier les caractéristiques de la délinquance chez les adolescents néo-calédoniens, leur nature et leurs origines. Nous chercherons ainsi à mettre en évidence les facteurs qui ont prévalu à l’installation de cette situation. Dans cette recherche, nous nous interrogerons particulièrement à la substitution du rite de passage par l’acte délictueux comme moyen de reconnaissance sociale et nous analyserons les relations qui existent entre la délinquance et les facteurs culturels. Pour la présente étude, nous nous appuyons sur un échantillon de 331 adolescents issus de deux populations : des jeunes « conventionnels » et des jeunes « judiciarisés ». Tous ont été soumis à un même questionnaire relatif à leur identité ethnique, à leur degré d’attachement à leur groupe d’appartenance culturelle ainsi qu’à leurs pratiques de délinquance auto-révélée. Concernant la population « judiciarisée », le recueil de données s’appuie également sur des entretiens cliniques, ainsi que sur la passation de tests psychométriques. Les résultats portent respectivement sur les données quantitatives et les analyses qualitatives. / In the heart of the Pacific Ocean, the archipelago known as New Caledonia is experiencing a significant increase in crime since the 2000s, according to information provided by police in Nouméa, the capital city. Its population is relatively young. Those who are less than thirty years old represent approximately half the population. In this multicultural country, modernity and ancestral tradition coexist for some indigenous ethnic groups. Our study aims to identify the characteristics of adolescent delinquency in New Caledonia, addressing its nature and origins. Thus we seek to highlight the factors that have prevailed which created this circumstance. In particular, our research will examine the relationship between delinquency and cultural factors, and the existing links between the quest for ethnic identity and belonging to emerging gangs.For our study, we relied on a sample of 331 adolescents drawn from two groups: conventional youth, and young offenders. All were subjected to the same questionnaire regarding their ethnic identity, their degree of attachment to their gang, their cultural practices, as well as their professed delinquency. Regarding the offenders, our data collection also relied on clinical interviews, as well as the results of their psychometric tests. The findings will focus respectively on quantitative data and qualitative analyses.

The point of departure for my research is a perceived breach and resulting dissonance between how digital games and other parts of society that are similar in form, enact certain aspects of life. This shift was made especially clear in massive multiplayer games in 2004 with the release of World of Warcraft, the design of which panders to cultural weak points, rather than attempting to mimic them. Digital games are far-reaching. In February 2019, ‘Apex Legends’ reached over 10 million players in less than 72 hours. Nonetheless, the idea of games as separate from the ‘real’ is persisting. Digital games have become a cyclopean gathering of liminality, and there are still no form-based ethics emerging, from either industry or society. Even though society is now undergoing the same abstracting digitisation, that has been a base for game design for a long time, there is a continuing separation in the knowledge applying to games or ‘reality’. The purpose of this thesis is to explore different ontological, epistemological, and ethical understandings of digital games as media, technology, modes of experience, and form. This is undertaken by using the situated and reality producing grating1 of technoscience, together with an eclectic range of concepts such as media as a message, agential reality, liminal phases, anticipation, and ergon. The research delineates a primer for applied studies within the rhizomatic structure of digital games, digitisation, technoscience, and media-technology. In accordance with this aim, the thesis has a fragmented, non-linear, and mosaic approach. This licentiate thesis is a compilation of three papers with a complementary introduction and an epilogue.

This thesis examines archaeological eggshell finds from cremation graves in the Swedish province of Uppland as well as inhumation graves from the island of Gotland. All graves are dated to the Viking Age, however, the chronology varies by the region, with the period´s ending placed around year 1050 AD in Uppland and around year 1150 AD at the island of Gotland. An attempt is made to create a list of all known cases of egg depositions in graves during the period of interest, and to subsequently analyse them all in order to get a better understanding of this practice. The comparative analysis of the artefact assemblages within the graves and grave constructions is undertaken in order to identify possible regularities in how and when the egg was used within the ritual sequence. Although notable regional variations and differences in Viking Age burial customs are known to exist between the two investigated regions, and artefacts deposited within the graves are adapted to regional conditions, it is possible, amongst other things, to observe similarities in the timing of egg deposition. By understanding the funeral as a rite of passage that signified the transition between the states of life and death, and with the final goal of achieving the distinction between the world of the living and the realm of deceased ancestors, it is possible to better comprehend the funeral rituals and their archaeological remains – in this case avian eggshells. By applying van Gennep's rites of passage tripartite structure, involving separation, liminality, and incorporation, it is concluded that eggs, as we see them in the archaeological material presented in this study, are used in the last stage of this model. This is the part of the process where the main goal is reintegration of those who participated in ritual into a new social order. It is thus proposed here that eggs might be seen as hierophanies:  profane, everyday objects that have manifested into something sacred and who are clearly understood as such to those involved in burial but not necessary to outsiders: as symbols for fertility, regeneration, rebirth and transformation.

The presented dissertation focuses on the process of transition into adulthood through the eyes of young people and the eyes of their mothers. The research study is based on the theory of J.J. Arnett, who identified a new development period "emerging adulthood" [Arnett, 1998]. We use three different perspectives to look at the process of transition into the adulthood: Developmental psychological, sociological and cultural-anthropological. Description of each period associated with the transition to adulthood is extended by the context of a family in which a young person is raised, and by a culture in which the person grows. By introducting these three perspectives in the first part we are creating a theoretical framework for the empirical part of our work. In the empirical part the qualitative study is presented. As the research method semistructured in-depth interview with young Czechs and their mothers was used. Our goal was to understand the perception of the notion of adulthood by young people aged 18 to 30 years and the way they describe their own process of transition into the adulthood. We wanted to determine whether young Czechs show signs of "emerging adulthood." We were also interested in how the relationship between a mother and her offspring, the upbringing, and the cultural context influence...

The intention of the Diploma thesis Rites of passage as a theme in the history textbooks is analyze the history textbooks of upper primary school in terms of rites of passage. This practical part is preceded by general introduction to the issue of rituals and rites of passage. The following is a discussion of selected rites of passage, which are weddings and funerals. Selected rites of passage determine the direction which is going analysis itself textbooks. In general I am interested in themes of weddings, funerals and all other facts that are associated with the issue in analyzing textbooks. Then I find out, how and what extent selected rites of passage are presented to pupils. So that pupils gain the most information from the particular way in view of the rites of passage, I deal also possibilities to enrich a certain representation of ritual. The conclusion summarizes the main reasons for the changes of rites of passage that appear in the history books for upper primary school. KEYWORDS ritual, rite of passage, textbook, funeral, grave, burial ground, wedding, wedding ceremony