the classroom climate, the social relationships in the classroom, and the pupil's self

Texting while driving is a growing problem that has serious, and sometimes fatal, consequences. Despite laws enacted to curb this behavior, the problem continues to grow. Discovering factors that can reduce such risky behavior can significantly contribute to research, as well as save lives and reduce property damage. This study developed a model to explore the motivations that cause a driver to send messages. The model evaluates the effects that boredom, social relationships, social anxiety, and social gratification (BRAG) have upon a driver’s frequency of typing text messages. In addition, the perceived severity of the consequences and the presence of a passenger were also be evaluated for any moderating effects on a driver’s texting. Furthermore, a set of hypotheses based on the BRAG model were presented. To investigate these hypotheses, a survey instrument was developed and data was collected from 297 respondents at a mid-sized regional university in the Pacific North west of the United States. Prior to the distribution of the survey, an expert panel and a pilot study were used to ensure the reliability of the instrument. Partial least squares structured equation modeling (PLS-SEM) was used to evaluate the predictive validity of the BRAG model. This evaluation included an assessment of the reflective measures, as well as a detailed analysis of the structural model. Additionally, knowledge visualization techniques were used to emphasize the significance of the findings. The results of this analysis showed that the social gratification one receives from maintaining their social relationships is a significant predictor of texting while driving. Additionally, the results showed that drivers continued to text, regardless of the consequences. However, boredom and social anxiety were not significant predictors of texting while driving. This study makes important contributions to the information systems body of knowledge and has implications for state and local lawmakers, in addition to public health officials. Prior research has shown that bored or anxious individuals use texting to relieve those feelings of discomfort. However, this study did not extend those findings to drivers. As this study found that laws banning texting while driving do not deter this behavior, public health officials and lawmakers should investigate other means of deterring texting while driving, given the significant impact it has on the increase of fatal car accidents in recent years.

Le contexte scolaire actuel au Québec, et particulièrement à Montréal, amène les enseignants à développer des pratiques différenciées pour répondre aux besoins de leurs élèves. En effet, l’intégration des élèves handicapés ou en difficulté d’adaptation ou d’apprentissage ainsi que les différences socioéconomiques et culturelles sont des manifestations de l’hétérogénéité qui sont présentes simultanément dans leurs classes. Des études menées au Québec semblent toutefois indiquer que certaines pratiques différenciées demeurent méconnues et peu utilisées. Il semble que, d’une part, la gestion de classe soit un déterminant de l’implantation des pratiques différenciées et, d’autre part, que cette bonne gestion de classe soit tributaire d’un haut niveau de sentiment d’efficacité personnelle à gérer la classe. Cette recherche mixte vise à explorer les relations entre les pratiques différenciées et le sentiment d’efficacité à gérer la classe chez des enseignants au primaire de Montréal. Pour ce faire, un questionnaire a été rempli par 154 enseignants de la CSDM et un groupe de discussion a été organisé auprès de 6 d’entre eux. Nos résultats tendent à confirmer la corrélation entre le SEP à gérer la classe et la fréquence d’utilisation de pratiques différenciées. Plus précisément, ils indiquent que les relations sociales en classe, dont celles entre les élèves et l’enseignant sont un prédicteur d’une utilisation plus fréquente de la différenciation pédagogique. Finalement, même si les enseignants du groupe de discussion définissent le contexte montréalais comme possédant des caractéristiques particulières requérant des pratiques différenciées fréquentes et variées, selon eux, la gestion de classe n’y requiert pas d’interventions distinctes. / The current school context in Quebec, especially in Montreal, leads teachers to develop differentiated pedagogies to meet the needs of all. The integration of students with special needs, socio-economic and cultural differences are examples of manifestations of heterogeneity to be observed in teaching. Yet, few teachers adopted such practices. Moreover, we know that, classroom management is a key to the implementation of differentiated practices and, good classroom management depends on a high level of self-efficacy of classroom management. This article presents a mixed method design study that explore relationships between frequency of differentiated practices and self-efficacy of classroom management of elementary teachers. First, a questionnaire was completed by 154 teachers of the CSDM. Then, a focus-group was organized with 6 of them. Our results tend to confirm the correlation between the SEP to manage the class and the frequency of differentiated practices. Specifically, they suggest that relationships in class, including those between students and the teacher, is a predictor of increased use of differentiated instruction. Finally, even if teachers in the focus-group define the Montreal context as having special characteristics requiring frequent and varied differentiated practices, according to them, classroom management do not require different interventions.

Made available in DSpace on 2016-04-25T20:22:15Z (GMT). No. of bitstreams: 1 Rodrigo Barbosa Ribeiro.pdf: 4955987 bytes, checksum: 0842c1fe7061f01eb09336a7b9ace5ff (MD5) Previous issue date: 2008-05-09 / This doctoral thesis analyses historical transformation and violence among the Maxakali people, whose language is classified as belonged to the branch of the Macro-Gê language family. Not too long ago, the Maxakalis used to live togheter in T I. Maxakali, situated in Bertópolis and Santa Helena de Minas, municipal districits located in the boundary between the state of Minas Gerais and the state of Bahia. Nevertheless, between 2003 and 2005 a violent conflict happened and, as a result, many people were murdered and part of the population was expelled from the territory. This scenario grabbed the attention to the necessity of understanding how the Maxakali people make this conflict part of their social life, associating the extreme forms of violence to some of the destructive manifestations which emerge from their social life. Attached to this objective, I carried out fieldwork between 2004 and 2007. Furthermore, I did a bibliographic research that could make me develop an approach to this phenomenon. By the end of this research, It is my conviction that the Maxakali people´s social life disposes of constitutive processes through the instauration of mechanisms of modification, which can assume some violent features. Thus, it is observed that both public wars and quotidian conflicts (such as, domestic conflicts) dispose of practices able to reformulate great part of Maxakali culture against the articulation of this mechanism in the symbolic system built by their myths and rituals. Thus, the aspects related to a certain type of anthropology, which privileges historical permanencies projecting these values in the concrete society analysed by them, even when everything indicates the inverse are not able to analyse the complex multifaceted sociopolitical horizon of the Maxakalis people. In order to measure this universe carefully, we needed to propose an approach open and plural, which could incorporate effectively controversial phenomena into the analyses, without reducing the explanation of these phenomena / Esta tese trata do devir histórico e da violência entre o povo Maxakali, cuja língua é classificada como pertencente ao tronco lingüístico Macro-Gê. Até pouco tempo atrás, todos os Maxakali viviam juntos na T. I. Maxakali, situada nos municípios de Bertópolis e Santa Helena de Minas, ambos na fronteira do Estado de Minas Gerais com a Bahia. No entanto, entre 2003 e 2005 eclodiu um violento conflito englobando a quase totalidade deste povo, tendo por conseqüências o assassinato recíproco de várias pessoas e a expulsão de parte da população do território comum. Tal quadro chamou a atenção para a necessidade de compreender o lugar do conflito na vida social deste povo, associando as formas extremas de violência às demais manifestações destrutivas que emergem em sua vida social. Com este objetivo em mente, fiz incursões de campo entre 2004 e 2007 e consultei uma bibliografia que me permitisse construir uma abordagem sobre o fenômeno. Ao término da pesquisa pude constatar que a vida social Maxakali dispõe de processos constitutivos através da instauração de mecanismos de modificação, os quais podem assumir por vezes feições bastante violentas. Assim, observa-se que há tanto as guerras públicas, como os conflitos menores do cotidiano (como, por exemplo, as rixas domésticas), dispõem de práticas capazes de reformular boa parte do repertório cultural, mediante a articulação deste mecanismo no sistema simbólico construído pelos mitos e ritos deste povo. Assim, os aspectos caros a um tipo de antropologia que privilegia as permanências históricas projetando estes valores nas sociedades concretas analisadas por eles, mesmo quando tudo parece indicar o inverso , não dá conta de interpretar o complexo e multifacetado horizonte sócioplítico dos Maxakali. Para dimensionar minimamente este universo, foi preciso propor uma abordagem aberta e plural, que incorpore efetivamente em suas análises os fenômenos contraditórios e fugidios da vida social, sem reduzi-los a algum tipo de explicação redutora

Made available in DSpace on 2016-04-26T14:57:04Z (GMT). No. of bitstreams: 1 Rodrigo Barbosa Ribeiro.pdf: 4955987 bytes, checksum: 0842c1fe7061f01eb09336a7b9ace5ff (MD5) Previous issue date: 2008-05-09 / This doctoral thesis analyses historical transformation and violence among the Maxakali people, whose language is classified as belonged to the branch of the Macro-Gê language family. Not too long ago, the Maxakalis used to live togheter in T I. Maxakali, situated in Bertópolis and Santa Helena de Minas, municipal districits located in the boundary between the state of Minas Gerais and the state of Bahia. Nevertheless, between 2003 and 2005 a violent conflict happened and, as a result, many people were murdered and part of the population was expelled from the territory. This scenario grabbed the attention to the necessity of understanding how the Maxakali people make this conflict part of their social life, associating the extreme forms of violence to some of the destructive manifestations which emerge from their social life. Attached to this objective, I carried out fieldwork between 2004 and 2007. Furthermore, I did a bibliographic research that could make me develop an approach to this phenomenon. By the end of this research, It is my conviction that the Maxakali people´s social life disposes of constitutive processes through the instauration of mechanisms of modification, which can assume some violent features. Thus, it is observed that both public wars and quotidian conflicts (such as, domestic conflicts) dispose of practices able to reformulate great part of Maxakali culture against the articulation of this mechanism in the symbolic system built by their myths and rituals. Thus, the aspects related to a certain type of anthropology, which privileges historical permanencies projecting these values in the concrete society analysed by them, even when everything indicates the inverse are not able to analyse the complex multifaceted sociopolitical horizon of the Maxakalis people. In order to measure this universe carefully, we needed to propose an approach open and plural, which could incorporate effectively controversial phenomena into the analyses, without reducing the explanation of these phenomena / Esta tese trata do devir histórico e da violência entre o povo Maxakali, cuja língua é classificada como pertencente ao tronco lingüístico Macro-Gê. Até pouco tempo atrás, todos os Maxakali viviam juntos na T. I. Maxakali, situada nos municípios de Bertópolis e Santa Helena de Minas, ambos na fronteira do Estado de Minas Gerais com a Bahia. No entanto, entre 2003 e 2005 eclodiu um violento conflito englobando a quase totalidade deste povo, tendo por conseqüências o assassinato recíproco de várias pessoas e a expulsão de parte da população do território comum. Tal quadro chamou a atenção para a necessidade de compreender o lugar do conflito na vida social deste povo, associando as formas extremas de violência às demais manifestações destrutivas que emergem em sua vida social. Com este objetivo em mente, fiz incursões de campo entre 2004 e 2007 e consultei uma bibliografia que me permitisse construir uma abordagem sobre o fenômeno. Ao término da pesquisa pude constatar que a vida social Maxakali dispõe de processos constitutivos através da instauração de mecanismos de modificação, os quais podem assumir por vezes feições bastante violentas. Assim, observa-se que há tanto as guerras públicas, como os conflitos menores do cotidiano (como, por exemplo, as rixas domésticas), dispõem de práticas capazes de reformular boa parte do repertório cultural, mediante a articulação deste mecanismo no sistema simbólico construído pelos mitos e ritos deste povo. Assim, os aspectos caros a um tipo de antropologia que privilegia as permanências históricas projetando estes valores nas sociedades concretas analisadas por eles, mesmo quando tudo parece indicar o inverso , não dá conta de interpretar o complexo e multifacetado horizonte sócioplítico dos Maxakali. Para dimensionar minimamente este universo, foi preciso propor uma abordagem aberta e plural, que incorpore efetivamente em suas análises os fenômenos contraditórios e fugidios da vida social, sem reduzi-los a algum tipo de explicação redutora

本文主要論述在於透過歷史的鋪陳來指出社會演化的動力，並非完全是由於市場的力量所促成的，當然這並非否定市場在工業資本主義之社會中所扮演的角色。生活在今日資本主義的社會，日常的生活完全無法脫離市場的控制，似乎誤認市場力量是主導社會進步的重要因素。然而從前資本主義社會到資本主義社會的演化過程中，可以發現市場的形成其實是透過人為的因素而形成（古典自由主義經濟學者號稱自律性市場機制--「看不見的手」只是一種烏托邦式的幻想）。前商品化時期作為生活總體的生產與再生產樣式，也由於勞動力的商品化而漸漸被區分為公、私領域的劃分。的確市場在工業資本主義社會中扮演的角色更重於往昔，可是從先進工業國家的資本主義經濟發展來看，只是國家對於市場控制程度大小改變的循環罷了，從來就沒有脫離控制的範圍--「自律性市場」根本不存在。經濟學者認為經濟發展就是景氣、蕭條、復甦等階段的不斷循環，市場會自動地調節，從歷史的資料中卻可明確地發現，國家的干預也隨著這種循環發展而不斷地縮小和擴大著干預規制的政策。在工業資本主義「牟利」的法則運作下，資本所追尋的就是「獲利率」，不斷地透過任何方式來膨脹擴大自身的價值，這種過程是透過生產、消費與在生產之間的相互流通來達成，光靠市場的力量事無法達成的，必須配合著國家和家戶單位等外部制度的配合才能達成，也就是工業資本必須透過與社會安全制度、父權主義的相互配合，才能使得生產樣式能夠順利的運行而使工業資本主義更加發達成熟。因為工業資本主義並無法製造出源源不絕的勞動力其必須透過家庭來作為勞動力在生產的單位，國家此時扮演重要的規制角色（透過社會政策）。為了打通商品的通路，必須增加消費者的購買能力或者避免大量的生產過剩（銷毀生產資料）。然而資本運行的邏輯是不斷地剝削工資以作為資本的繼續在生產的基礎，各國社會安全制度的出現也就是作為一種「社會薪資」的形式來彌補工作薪資的不足以增進消費能力，維持家戶單位的再生產機制（其補助對象往往是以家戶單位的形式進行），工業資本主義在家庭之外創造了工作薪資，並且需要女性在家內從事再生產的勞動以培育工業資本主義系統所需要的未來勞動者和現役勞動者的再生產。其是透過透過集體、個體的消費和再生產的保護，以維持工業資本主義生產的機制能夠正常運行。然而社會薪資的來源是來自稅收，這意味著勞動力成本的變相提昇，往往又制約了產品在國際市場上的競爭能力，在全球化經濟發展的前提下，有可能會造成產業資本的外移（往低勞動成本、環境政策不受限制），對於一國的經濟發展會有較不利的影響，國家整體為了民族國家的利益要不是對國內產業進行轉型，以適應另一波的經濟發展潮流，要不然就是對於經濟發展政策有所妥協讓步，然而這是似乎是對於國家機器資本積累和合法性之間的重大考驗，而這也正是生產與再生產樣式之間產生矛盾的危機所在。 工業資本主義的生產模式的確為人類的社會帶來了許多便利之處：如生活品質的提昇、科技的進步、交通的發達...，可是在此前提之下，相對犧牲的是包括勞動力、土地、貨幣....等都被工業資本主義商品化了。再利潤極大化的追逐之下，造成勞動力的壓榨、環境的破壞，貨幣資本如同惡鬼遊魂以最迅速的身影往利潤之處到流竄....，人、土地、貨幣不再是原本的意義形式，完全被物化，而轉變為追求利潤工具的形式而存在，徹徹底底地被市場的力量所扭曲。 這種商品化的形式擴大了貧富差距、增加了從屬勞動者維生的壓力，甚至對於孕育萬物生存的環境系統業產生了相當的破壞，這種對於勞動力（來自於家計單位）、生產資料（來自於自然）的不斷吸取，就好像永遠無法滿足的巨靈為的就是剩餘價值的剝削機制，那裡可獲利那裡就有它的存在（準備投胎吸取利潤），實質的經濟體制也如同孩童的玩具般被其把弄再手中。 隨著全球化經濟發展、電訊的快速傳遞等機制加速了資本的流動，這種資本的增值只會更加加深對於勞動價值的剝削，資本的競爭賽只是以另外一種形式呈現--非資本擁有者地區（往往是資本主義發展位於半邊陲或邊陲地區的國家）的競爭角力、某地區的金融風暴危機的產生－－透露出生產過剩（也就是消費不足）的訊息，這也會挑戰福利國家對於人民的承諾。 　　然而福利國家的出現不僅只是作為經濟的功能而存在，其可以說是國家作為調節生產和再生產樣式之間平衡的機制，其更是國家對於人民政治和道德上的承諾，也將是影響未來社會演變的重要社會機制。再強調商品競爭的全球化經濟環境中，似乎正在考驗著不同福利體制國家在經濟發展和人民生活承諾上之間的權衡，而這也正是社會和市場兩種力量不斷辯證的過程。期待的是一個進步、去商品化的社會，到時人與自然將不再被扭曲。

La présente étude a comme objectif de comprendre comment les détenus se sont adaptés à l’interdiction complète de fumer dans les établissements carcéraux canadiens. À partir d’entrevues qualitatives menées auprès de dix-sept hommes incarcérés dans divers établissements de détention canadiens, nous avons analysé le vécu des reclus soumis à cette nouvelle réglementation. Il ressort de nos analyses que le tabac permet aux détenus d’amoindrir les souffrances liées à l’emprisonnement, d’où l’adaptation individuelle et collective quant au contournement de la politique antitabac. De plus, la réglementation sur le tabac a des répercussions considérables sur le caractère total des institutions carcérales. La perte d’un droit qui avait été acquis depuis plusieurs décennies a créé une augmentation des mesures de contrôle, des privations et des tensions au sein du milieu carcéral. / The present study aims to understand how inmates have adjusted to a total ban on smoking in Canadian prisons. From qualitative interviews conducted with seventeen men detained in various detention facilities in Canada, we analyzed the experiences of inmates subject to the new regulations. It appears from our analyzes that tobacco allows inmates to lessen the suffering associated with imprisonment, which leads the individual and collective adaptation to circumvent the smoking policy. In addition, the tobacco regulation has a significant impact on the total character of penal institutions. The loss of a right that was acquired over several decades has created an increase in control measures, deprivation and tensions within the prison.

No description available.

Cette thèse démontre l’existence de l’agriculture comme une activité importantedu peuple mapuche à travers l’histoire, avant la conquête espagnole jusqu’auXXIème siècle. La recherche démontre la capacité des Mapuche à résister etcombattre des ennemis puissants et féroceset également l’intelligenteadaptation à toutes les invasions étrangères, même celles de l’Etat Chilien. Lathèse montre les changements dans l’agriculture et la capacité du peuplemapuche à innover, depuis l’invasion des incas au XVème siècle, la conquêtedes espagnols du XVIème au XIXème siècle et l’occupation chilienne jusqu’auXXIème siècle. Au moment de la conquête espagnole, les Mapuche étaient unpeuple en pleine sédentarisation qui occupait un territoire de façon autonome.Les communautés peuplaient des terrains délimités et pratiquaient uneagriculture de subsistance culturelle, en plus de la cueillette, de la pêche et dela chasse. Selon les concepts de culture de UNESCO (2003), Taylor (1977) etla civilisation de Braudel (1966,1968,1970)), les Mapuches possédaient uneculture et une civilisation.La société était organisée en groupes de lignéesmatricielles, ils avaient une cosmovision, une culture et une organisationsociale. Pendant la colonie, ils adoptent et s’approprient les technologieseuropéennes, ils développent un élevage puissant qui s’étend à la pampaargentine. Cette activité génère un échange commercial puissant et diversifiéentre le territoire mapuche et le Royaume du Chili, fait de produits animaux,d’objets manufacturés et de produits alimentaires. L’échange était défavorableaux Mapuche et dut être régulé par des traités. La République commence àreconnaitre les territoires mapuche, mais ensuite, pour des raisons d’expansionéconomique, elle les envahit à feu et à sang. Les Mapuche résistent mais sontmis en déroute par l’armée chilienne, qui a gagné la guerre du Pacifique. LesMapuches commencent le XXème siècle spoliés de 95% de leurs terres, depresque tout leur élevage puissant, de leurs biens capitaux, des machines, deséquipements, des charrues, des semences et des plantations. Mais surtout ilssont exclus, mis en ségrégation et confrontés à des stratégies d’assimilation etd’extermination. Ils meurent d’inanition, de maladies et d’épidémies. C’est à cemoment qu’est générée la vraie dette historique de l’Etat du Chili envers lesmapuche. Les Réformes Agraireset particulièrement celles de l’Unité Populaire(1970-1973) soulèvent le problème des terres usurpées, elles proposent etmettent en oeuvre des solutions, que la dictature militaire (1973-1990) annule.La Concertation pour la Démocratie (1990-2010) reconnait les spécificités dupeuple mapuche et résout une partie des conflits pour la terre. Actuellement, lesmapuche de la campagne sont confrontés à de puissantes stratégiesd’assimilation et d’extermination de leur culture, cependant au niveau descommunautés rurales, on observe la capacité manifeste du peuple mapuche às’adapter aux changements, résister et imposer les termes de base desconditions nécessaires pour se reconstruire comme peuple originaire du Chili. / This thesis demonstrates that, throughout history, before the Spanish conquestuntil the 21st Century, agriculture has been an important activity of the mapuchepeople. Research conducted points out the ability of the mapuche to resist andbattle against powerful and ferocious foes, and in addition, their intelligentadaptation to foreign invasions, including that of the State of Chile. The thesisdemonstrates the changes that took place in agriculture and the ability of themapuche people to innovate, since the Inca invasion in the 15th century, theSpanish conquest through the 16 to 19th centuries, and the Chilean occupationthat extends reaching the 21st century. At the start of the Spanish conquest,mapuches constituted people that autonomously occupied a territory, were fullysedentary, communities populated clearly delimited areas, and conductedagriculture of cultural subsistence, in addition to harvesting native vegetation,fishing and hunting. Society was matricially organized by lineages, by groups,had a cosmic view, culture and social organization. During the Colony, theyadopt and appropriate European technology, develop a powerful animalhusbandry that extends through the Argentinian pampa; this activity generates astrong and diversified commercial exchange between the mapuche territory andthe Kingdom of Chile, of animal products, handicrafts and food products.Exchange was unfavorable for the mapuche and had to be regulated throughparliaments. The Chilean Republic at first recognized the mapuche territories,but later, for reasons of economic expansion, occupies them through war.Mapuches resist and are defeated by the Chilean army that had recently wonthe Pacific Ocean War against Peru and Bolivia. The mapuche enter the 20thcentury deprived of 95% of their territory, almost the total of their powerfulanimal husbandry, their capital goods, machinery, equipment, annual andperennial crops. But above all, they are excluded, segregated, faced withassimilation and extermination strategies, they die from hunger, diseases andpests. The real historical debt of the State of Chile with the mapuche generatesat that point. Agrarian reforms, in particular that of the Popular Unity (1970-73)political government faces the problem of usurped lands and initiates solutions,later reversed by the Military Government (1973-90). Concertation forDemocracy governments (1990-2010), recognizes the specificities of themapuche people and partially solves land conflicts. At present, rural mapucheface powerful strategies of assimilation and cultural extermination; however, atthe rural communities’ level, the ability of the mapuche people to adapt tochanges, adequate, resist, and impose the basic terms of the conditionsnecessary to reconstruct themselves as a Chilean original people has becomeclearly evident. / Esta tesis demuestra la existencia de la agricultura como actividad importantedel pueblo mapuche a través de la historia antes de la conquista hasta el sigloXXI. La investigación demuestra la capacidad de los mapuches para resistir ycombatir a enemigos poderosos y feroces y además la inteligente adaptación atodas las irrupciones extranjeras incluidas las del Estado de Chile. La tesismuestra los cambios en la agricultura y la capacidad del pueblo mapuche parainnovar, desde la invasión de los incas en el siglo XV, la conquista de losespañoles entre los siglos XVI y XIX y la ocupación chilena hasta llegar alsiglo XXI. Los mapuches al momento de la conquista española eran un puebloque ocupaba un territorio en forma autónoma en plena sedentarización, lascomunidades poblaban terrenos delimitados y desarrollaban agricultura desubsistencia cultural, además de la recolección, la pesca y la caza. La sociedadestaba organizada por linajes matricialmente, por grupos, tenían unacosmovisión, una cultura y una organización social. Durante la colonia, adoptany se apropian de tecnologías europeas, desarrollan una poderosa ganaderíaque se extiende por la pampa Argentina; esta actividad genera un fuerte ydiversificado intercambio comercial entre el territorio mapuche y el Reino deChile, de productos animales, artesanado y productos alimentarios. Elintercambio era desfavorable a los mapuches y debió ser regulado medianteparlamentos. La República comienza reconociendo los territorios mapuche,pero luego, por razones de expansión económica los ocupa a sangre y fuego.Los mapuche resisten y son derrotados por el ejército Chileno que ganó laguerra del Pacifico. Los mapuches entran al siglo XX despojados del 95% desus tierras de casi toda su poderosa ganadería, de sus bienes de capital,maquinas, equipos, arreos, siembras y plantaciones. Pero sobre todo sonexcluidos, segregados enfrentados a estrategias de asimilación y exterminio,mueren de inanición, por enfermedades y por la peste. Allí se genera laverdadera deuda histórica del Estado de Chile con los mapuches. LasReformas Agrarias, especialmente la de la Unidad Popular, levantan elproblema de tierras usurpadas y propones y ejecuta soluciones, que ladictadura militar anula. La Concertación por la Democracia reconoce lasespecificidades del pueblo mapuche y soluciona una parte de los conflictos porla tierra. Actualmente los mapuche del campo enfrentan poderosas estrategiasde asimilación y exterminio de su cultura, sin embargo a nivel de lacomunidades rurales se pone de manifiesto la capacidad del pueblo mapuchepara adaptarse a los cambios, adecuarse, resistir e ir imponiendo los términosbásicos de las condiciones necesarias para reconstruirse como pueblooriginario de Chile.

La lutte traditionnelle est un duel qui, dans les pratiques, s'envisage dans une dynamique collective. Le lutteur est imprégné d’un espace de pratique qui reflète l’environnement social. Il prend appui sur son expérience individuelle mais sa pratique s’inscrit dans un imaginaire social. Le lutteur intègre un groupe dans lequel il acquiert les rudiments de la lutte et avec lequel il dispute ses combats. L’entourage du lutteur s’implique, de manière différenciée, dans les différents temps de la lutte. Aujourd’hui, ce jeu culturel, de nature corporelle et physique, tend à participer de manière significative à la transformation des relations sociales, comme levier dans l’acquisition d'un statut social, en termes de reconnaissance. Notre démarche de recherche s’appuie essentiellement sur le terrain. Il est question de comprendre le processus par lequel les acteurs lutteurs, dans un parcours qui leur est propre et dans le contexte spécifique du village lébou de M’bao, s'approprient la pratique de la lutte traditionnelle. / The traditional wrestling is a duel that is practically envisioned in a collective dynamic.The wrestler is impregnated with a space for practice that reflects the social environment. He gets support from his individual experience but his practice is registered in a social imaginary. The wrestler integrates a group that helps him acquire the rudiments of wrestling and with which he plays his battles.Those close to the wrestler involve in different ways during the diverse times of the wrestling match. Nowadays, this cultural game that is bodily and physical in nature tends to significantly participate in the transformation of the social relationships as a lever to acquire a social status in terms of acknowledgement. Our research method focuses essentially on the field. It is a matter of understanding the process through which the stakeholders, wrestlers- in a process that is specific to them and specially in the lebou village of M’bao take ownership of the practice of traditional wrestling.