Made available in DSpace on 2016-04-25T19:20:10Z (GMT). No. of bitstreams: 1 Jose Dalmo Ribeiro Ribas.pdf: 26804507 bytes, checksum: cec658211fe9bdc982c3e7a712ca07d5 (MD5) Previous issue date: 2010-05-18 / In the mid past century in São Paulo City, the Umbanda Religion had experienced its most critical period concerning religious persecution. Encouraged by very conservative sectors of the society, the police repression was merciless against both male and female spiritualist ministers, braking into the terreiros (the sanctuary place for their practices) and arresting them along with the faithful people around in the name of moral and honest habits. In order to face this situation, in April 1957, following the recommendations from a spiritual head-guide called Exu Pássaro Preto, a group of Umbanda performers living in Jardim Buturuçu neighborhood, in eastern São Paulo, as a gesture of civil contumacy, had initiated the São Jorge (the Orixá Ogum) procession, claiming through this act for their right of free religious expression. This ceremony, that is taking place in 2010 for the very 53rd time, has widened its projection throughout Brazil, bringing outstanding value for the trails of this religion in São Paulo, by becoming a kind of central axis around witch the Umbanda has been built, has raised and reached institutional recognition. This paperwork aims to rescue by the testimony of Babalorixá Jamil Rachid, one of the most recognized leaders of the Umbanda and Candomblé religions in São Paulo, part of the verbal history of this activity, considering that he has been involved since the early 1950s. Besides the depositions caught from the interviews, the here-below information were structured through the research of newspapers, magazines and pictures concerning the São Jorge Procession and owned by the testimony s focal point / Em meados do século passado em São Paulo a Umbanda viveu seu período mais crítico em termos de perseguição religiosa. Estimulados por setores retrógrados da sociedade, a repressão policial agia contra pais e mães de santo, invadindo terreiros e efetuando prisões em nome da moral e dos bons costumes. Para fazer frente a essa situação, em abril de 1957, seguindo a recomendação de um guia espiritual denominado Exu Pássaro Preto, um grupo de umbandistas moradores do Jardim Buturuçu, Zona Leste da Capital, num gesto de desobediência civil, deu início à realização da Procissão de São Jorge, Orixá Ogum, com o intuito de clamar através dela o direito de livre expressão religiosa. Essa cerimônia que em 2010 realiza-se pela 53ª vez, ampliou, ganhou projeção nacional, adquirindo com o passar dos anos uma importância significativa para os rumos da tradição religiosa em São Paulo, ao tornar a sua realização uma espécie de eixo em torno do qual a Umbanda se estruturou, cresceu e adquiriu reconhecimento institucional. Este trabalho tem como objetivo resgatar através do testemunho do Babalorixá Jamil Rachid, uma das lideranças de maior reconhecimento junto à Umbanda e ao Candomblé em São Paulo, parte da história oral desse movimento, tendo em conta que a sua participação se deu desde o seu início em meados dos anos cinqüenta. Além do depoimento dado através de entrevistas, procurou-se estruturar as informações existentes, organizando-se jornais, revistas e fotos alusivas a Procissão de São Jorge, existentes em poder do entrevistado

Grâce à la présence et à l’instrumentalisation de la Mare de Déu, l’abbaye et le massif de Montserrat sont devenus, au fil des siècles, un symbole religieux et un bastion du christianisme, puis les gardiens des traditions, de la culture et de l’identité catalanes. Le mythe fondateur religieux, lié à la Vierge de Montserrat, est associé au mythe fondateur de la Catalogne, lié au comte de Barcelone Guifré le Velu, de sorte que religion et identité nationale sont étroitement imbriquées dès la fin du Moyen Âge. Beaucoup d’autres légendes sont élaborées à cette époque, mais la relation entre les Catalans et la Mare de Déu de Montserrat prend une orientation particulière et s’exerce dans un cadre à part.L’universalité de la pensée mythique permet une instrumentalisation politico-religieuse de l’image mariale tout au long de l'histoire de la Catalogne, jusqu’à aujourd’hui. Le XIXe siècle marque une étape majeure dans l’instrumentalisation de la Moreneta et sa liaison avec le sentiment identitaire. Le massif de Montserrat devient le symbole de la patrie catalane et la Vierge de Montserrat se transforme en Vierge de la Patrie. Le régime franquiste signifie une rupture profonde. La Moreneta, dans un premier temps, protège l’action de suppléance intellectuelle et culturelle accomplie par les Bénédictins de Montserrat, puis l’engagement politique devient total. Avec l’arrivée de la démocratie, la Catalogne se réapproprie son passé, et un nouveau rôle se dessine pour la Mare de Déu de Montserrat. / Thanks to the presence and implementation of the Mare de Déu, the abbey and the mountain of Montserrat became, in the course of the centuries, a religious symbol and a bastion of christianity, and, later on, the guardians of the catalan traditions, culture and identity. The religious founding myth, linked to Montserrat Virgin, is associated with Barcelona Count Guifré le Velu, so that religion and national identity have remained closely interlinked since the end of the Middle Ages. Numerous other legends were created at the same time, but the relationship between Catalan people and the Mare de Déu of Montserrat takes a special orientation and grows in a specific place.The universality of the myths enables a political and religious implementation of the marian image throughout the history of Catalonia, until nowadays. The XIXe century marks a major step in the implementation of the Moreneta and Her connection with the sense of identity. The Montserrat mountain becomes the symbol of the Catalan mother country and the Virgin of Montserrat is transformed into the Virgin of the mother country. The pro-Franco regime meant a deep change. At first, the Moreneta protectd the intellectual and cultural substitution carried out by the Montserrat Benedictines, then their political commitment became total. With the arrival of democracy, Catalonia has been recovering its past, and a new role has been emerging for the Mare de Déu of Montserrat.

The purpose of this study was to present an analysis of the belief systems of the worldviews behind the religions of Christianity and African Traditional Religion with a view toward aiding the Christian church in African help its converts from African Traditional Religion to hold a biblical worldview in the areas where the biblical and traditional African worldviews conflict. The two worldviews were analyzed, and compared using the philosophical elements of a worldview and the religious dimensions of how a worldview is lived out in culture. Genesis 1-11 of the Christian Bible was used as the basis for the biblical or Christian worldview. The Christian believes that the Bible is God's inspired word to mankind and that what is recorded in Genesis 1-11 gives God's answers to the basic philosophical questions that make up a worldview. Therefore, Christian philosophy and the Christian worldview are postulated on God's special revelation as recorded in the Bible. The African worldview is based upon the sayings and traditions of the elders as received from the ancestors. The traditional African believes in the trustworthiness of the ancestors as strongly as the Christian believes in the trustworthiness of the Bible. When an African converts from African Traditional Religion to Christianity he encounters a conflict of beliefs in certain philosophical elements of his worldview. Upon the conviction that beliefs determine practice, unless the African convert to Christianity changes his beliefs he will not change his practice, and syncretism will be the result. After analyzing the two worldviews, the areas of conflict in beliefs were presented with recommendations for bringing the African Christian's worldview beliefs into conformity with the Christian worldview. / Religious Studies and Arabic / D.Litt. et Phil. (Religious Studies)

Les États latins d’Orient ont vu la création d’une société en Terre sainte développant un art syncrétique au carrefour des mondes latin, byzantin et arabe. Outre l’architecture religieuse et militaire, les manuscrits sont également les témoignages d’une culture levantine aux multiples influences. L’étude des œuvres croisées nous a montré une très nette augmentation de la production de manuscrits après le séjour de Louis IX au Proche Orient, ainsi qu’un changement dans la nature même des textes copiés. Les manuscrits liturgiques sont ainsi délaissés au profit de la littérature historique, telle l’Histoire Ancienne jusqu’à César. À partir d’un texte venu de Flandre, les nobles francs de Terre sainte et les enlumineurs à leur service ont recréé un cycle de miniatures pour inscrire leurs images dans la tradition multiculturelle croisée. Des partis-pris artistiques ont ainsi été mis au jour et définis comme des choix conscients visant à personnaliser les copies levantines et les inscrire dans une tradition de près de deux siècles : l’emprunt à différentes traditions artistiques, occidentales et orientales, pour la création des miniatures, la mise en lumière de héros liés à la Terre sainte ou aux Francs, et parfois la figuration de leur environnement oriental. Ces processus de personnalisation des images, replacés dans le contexte de la vie culturelle de Saint Jean d’Acre de la fin du XIIIe siècle, nous amènent à dépasser la constatation de phénomènes d’acculturation à leur milieu oriental pour évoquer, de la part des nobles francs de Terre sainte, une volonté d’affirmer visiblement leur identité sociale collective et leur double culture, entre Orient et Occident. / The Crusader States have created a society in the Holy Land developing a syncretic art at the crossroads of Latin, Byzantine and Arabic worlds. In addition to religious and military architecture, manuscripts are also evidences of a cosmopolitan Levantine culture. The study of Crusader Art has shown that the painting of manuscripts was revived at Acre in the early 1250’s, after Louis XI’s stay in the Middle East. Secular manuscripts written mostly in Old French became popular, as well as new historical literature. The most popular examples were the Histoire d’Outremer by William of Tyre and the Histoire Ancienne jusqu’à César. This illustrated text was first composed in France for Roger de Lille and brought to the Crusader East in the mid-thirteenth century. Frankish aristocracy and crusader illuminators have created a cycle of miniatures in order to integrate their images in the cosmopolitan Crusader Art. Artistic choices have then come to light and been defined as conscious choices to offer works that represent the best of the Frankish culture of Acre and integrate them in an almost two centuries old artistic tradition : the borrowing from Western and Oriental artistic traditions in order to create their miniatures, the revelation of heroes linked to the Holy Land and the Franks, and sometimes the representation of their Oriental environment. This process of personalization and multicultural content, set within the context of the cultural society of Saint Jean d’Acre at the end of the thirteenth century, are the evidences of the remarkable artistic acculturation of Frankish society in the Holy Land, at the crossroads of the West and the Near East.

This thesis finds out how the concepts of the divine in African Traditional Religions are similar or different, particularly in Ghana and Lesotho and in other parts of Africa in general. In doing so, the researcher combines literature review of eminent scholars who have studied the religious and socio-cultural life of the people of Ghana and Lesotho in particular and Africa in general, with personal field study through dissemination of questionnaires, interviews and personal observations. Through this approach he finds out the various religious phenomena that reveal the concept of the divine in the two countries concerned and in other African countries through comparison of their worships and socio-cultural activities in order to come out with the differences and the similarities that may call for synthesis of the concept in Africa. He also finds out how the concept of the divine in Africa has been influenced by foreign religions and culture particularly Christianity, Islam, Western culture and Education. And how their services and disservices have affected the concept of the divine in Africa. The researcher also looks at the issue of monotheism as against polytheism in African religious perspective to find out whether the African Traditional Religions are polytheistic, monotheistic or monolatry. The study reveals that the concept of the divine, in the two countries under study, ends up in one Supreme deity-God- .but that the approach to the concept is not always the same. There are some differences and similarities, which also prevail in other African Traditional Religions and in Christianity. There is also a look into whether the term "African Traditional Religions" is appropriate for the religious belief and practices found in Africa, and whether a synthesis of religious practices in Africa would be possible in future. In the final analysis the study reveals that the African concept of the divine as pertains in the two countries is not different from that of Christianity and Islam but that the approach to the concept differs due to differences in the perception of the divine through sociocultural and religious milieus. / Religious Studies and Arabic / D. Litt. et Phil. (Religious Studies)

The search for a ‘historical Moses’ is one which has been debated for several centuries. In spite of copious archaeological finds in Egypt and other parts of the ancient Near East, no material remains have been found to substantiate the Exodus story. Mythological stories from the ancient Near East bear striking similarities to the Moses narrative found in the Hebrew Bible. The inconsistencies found in the Hebrew Bible further hamper the attempt to find a historical Moses, instead Moses is found only in tradition. Taking these issues into consideration, other possibilities need to be investigated. This dissertation places Moses growing up in the court of Akhenaten an 18th Dynasty Egyptian Pharaoh in the middle of the 14th century BCE. The study investigates the possibility of Moses as a son of Akhenaten with Nefertiti as a stepmother, his own biological mother, a Mitannian princess, having died giving birth to Moses. Several similarities between Akhenaten and Moses are discussed throughout the study. The study moves into the 21st century with the groundbreaking discovery of DNA, which provides new conclusions which before were only debated. / Biblical and Ancient Studies / M.A. (Biblical Archaeology)

La présente thèse constitue une étude typologique contrastive des allomorphies pronominales dans deux langues finno-ougriennes : en hongrois et en mordve erzya. On entend ici par typologie contrastive une approche typologique fondée sur la mise en contraste des structures de deux ou plusieurs langues, y compris des langues de la même famille linguistique, afin d’explorer des propriétés à la fois spécifiques et universelles. De ce point de vue, le hongrois et le mordve s’avèrent particulièrement pertinents en termes de structuration des systèmes de marques pronominales, en raison de propriétés morphologiques caractéristiques de l’ouralien central et oriental, tels que l’existence d’une double conjugaison (subjective et objective, voire « objective définie », en mordve), qui induit des séries allomorphiques complexes, tout en suivant des principes réducteurs universels (syncrétisme, sous-spécification et surspécification de certaines marques ou conditions de marquage morphonologique). Cette thèse comprend neuf chapitres, distribués sur trois volets. Le premier volet décrit les structures et les étapes de la modélisation des systèmes pronominaux dans les deux langues. Dans le premier chapitre, nous présentons des généralités historiques et structurales du hongrois et du mordve erzya, ainsi que la place que ces langues occupent parmi les langues finno-ougriennes, du point de vue de la classification et de la typologie. Une série de particularités importantes pour la compréhension des deux systèmes, en termes d’organisation structurale, concerne les propriétés allomorphiques des unités fonctionnelles et relationnelles de type pronominal, telles que l’harmonie vocalique, les suffixes casuels, le système verbal, et l’ordre des mots. Le deuxième chapitre concerne le lien entre les pronoms personnels et des catégories grammaticales fondamentales telles qu’animacité, nombre, personne, définitude, et aboutit à la conclusion que c’est le pronom personnel qui est particulièrement marqué par ces catégories grammaticales – les mêmes qui peuvent avoir, dans les langues du monde, une incidence sur la construction ou l’organisation des systèmes de classes flexionnelles. Le troisième chapitre présente une approche historiographique du hongrois et du mordve erzya; le quatrième chapitre propose une réanalyse de la flexion pronominale erzya, en suivant les mêmes principes que ceux jadis préconisés par András Kornai dans son analyse du système de la flexion nominale du hongrois (Kornai 1994), dans la mesure où ce modèle morphologique traite l’affixation comme une opération sur des traits combinés. Le deuxième volet de cette recherche développe des études de cas exploratoires dans une perspective de TAL : un corpus d’erzya littéraire et un corpus d’erzya biblique sont analysés contrastivement en suivant les démarches et le paramétrage requis par le logiciel Trameur. Le troisième volet sort de l’analyse des registres stylistiques au sein d’une langue donnée pour revenir à une typologie contrastive structurale hongrois-mordve. Dans le dernier chapitre, nous proposons une synthèse de ces deux aspects de la typologie contrastive : contrastes de registres intralangue, contraste de structures interlangues, en fonction d’un ensemble de paramètres partagés. La synergie entre la méthode lexicométrique et la typologie générale constitue l’un des principaux apports heuristiques de cette thèse, dont le but est de développer une typologie des langues finno-ougriennes qui tienne davantage compte de la contrastivité des structures et de leur relativisme que des grands traits catégoriels interlangues, davantage sujets aux biais empiriques et méthodologiques que peuvent recéler les grands corpus. / This dissertation provides a contrastive and typological study of pronoun allomorphy in two Finno-Ugric languages: Hungarian and Erzya Mordvin. Contrastive typology is a typological approach aiming at contrasting the structures of two or more languages, including from the same language family, to explore specific and universal properties. From this standpoint, Hungarian and Mordvin are particularly relevant as to the structure of pronoun markers, due to some morphological characteristics of the central and eastern languages of the Uralic language family, such as double conjugation paradigms (subjective and objective, moreover the "objective definite inflectional paradigm" in Mordvin). This results in complex allomorphic patterns, while following universal principles (syncretism, sub-specification and over-specification of certain markers, or the conditions of morphonologic exponence). The first part describes the structures and modelling stages of the pronominal system in both languages. In the first chapter, we present historical and structural generalities about the Hungarian and Mordvin Erzya languages, and the place they occupy within the Finno-Ugric group, from the point of view of classification and typology. A series of important features to understand the two systems in terms of structural organization, concerns the allomorphic properties of functional and relational units of pronominal type such as vowel harmony, the casual suffixes, the verbal system, and word order. The second chapter deals with the relationship between personal pronouns and basic grammatical categories such as animacity, number, person, definiteness, and concludes that it is the personal pronoun that is most marked by these grammatical categories - the same that may affect, in the languages of the world, the construction or organisation of inflectional classes. The third chapter is a historiographical approach of Hungarian and Erzya to show the outline of the research on the evolutionary periods of both systems. The fourth chapter provides a reanalysis of pronominal inflection in Erzya, following the same principles as those previously recommended by András Kornai's analysis of the nominal inflection system of Hungarian (Kornai, 1994), as it deals with the morphological model considering affixation as an operation on the combined features. The second part of this research develops exploratory case studies from the perspective of NLP (French: TAL) a literary corpus and a biblical corpus of Erzya are analysed following the steps and the settings required by the Trameur software. The third part departs from the contrastive analysis of stylistic registers within a given language to return to a Hungarian-Mordvin contrastive structural typology. In the last chapter, we propose a synthesis of these two aspects of contrastive typology: contrasting registers of intralanguage, contrast-linguistic structures, based on a set of shared parameters. The synergy between the lexicometric method and the general typology is one of the main contributions of this thesis’s heuristics to develop a typology of Finno-Ugric languages that takes greater account of the contrastivity of structures and their relativism as major categorical traits of interlanguage, resulting more sensitive to empirical and methodological biases that may conceal a large corpus.

This thesis examines ways in which identities have been represented in new South African play texts. It begins by exploring various ways in which identity has been described from various philosophical, psychological and anthropological perspectives. In particular, the thesis describes its methodology in terms of Gilles Deleuze's definition of "rhizomatic" structures. The introduction also elaborates ways in which drama is uniquely suited to represent ¨C as well as to effect ¨C transformations of identity. The thesis then moves on to an examination of specific texts in terms of four broad areas of investigation ¨C gender, political affiliation, ethnicity and syncretism. In these chapters a number of play texts are investigated from different points of view. Firstly, in a chapter on gender, the thesis focuses specifically on issues of masculinity and exile in plays by Athol Fugard, Anthony Akerman and Zakes Mda. This chapter explores orientations of the masculine which have become embedded within notions of nationalism and patriotism. In terms of political affiliations, the thesis looks at what Loren Kruger has called "post-anti-apartheid theatre" (2002: 233) and considers the trend away from protest theatre. With reference to the plays of Mike van Graan it also examines new forms of protest theatre. This chapter also explores plays which were inspired by the Truth and Reconciliation Commission (TRC) and looks in more detail at Ubu and the Truth Commission by Jane Taylor. When considering ethnicities, the thesis reflects on how identity in terms of an ethnic collective is most often premised on laws of exclusion, and on the construction of what Benedict Anderson refers to as an "imagined community" (1991: 15). Representations of ethnic identities are then analysed in Happy Natives by Greig Coetzee. Syncretism seems to present a preferable description of how South African identities can be constructed and the thesis then elaborates attempts to forge a new identity in terms of amalgamation and a creative fusion of cultural resources, with particular reference to the plays of Brett Bailey and Reza de Wet. In the conclusion of this thesis, the thorny issue of racial identities is considered, and in particular the trope of the "rainbow nation", which many writers regard as a problematic blanketing description which cancels out difference. Instead, Ashraf Jamal's "radical syncretism", which does not seek to subsume heterogeneous identities, is suggested as a viable means of approaching definitions of identity. The final chapter also briefly touches on the development of physical theatre in South Africa and describes how the body can be used as a tool for transformation, relying principally on the writings of Mark Fleishman and Eugenio Barba in this regard. Finally, again resorting to a Deleuzian vocabulary which describes identity as constructed in terms of lines operating on particular planes, the thesis considers whether it may not be more beneficial in the post-apartheid context to favour paradoxical processes which relinquish identities, instead of those which attempt to consolidate them. @ 2008 Author Please cite as follows: Krueger, AR 2008, Experiments in freedom : representations of identity in new South African drama : an investigation into identity formations in some post-apartheid play-texts published in English by South African writers, from 1994 - 2007, DLitt thesis, University of Pretoria, Pretoria, viewed yymmdd < http://upetd.up.ac.za/thesis/available/etd-10282008-141823/ > D497/gm / Thesis (DLitt)--University of Pretoria, 2008. / English / unrestricted

[pt] O oitavo capítulo da Carta aos Romanos é, aparentemente, o seu centro: um tratado sobre o espírito sob vários aspectos – humano, divino e outros. A unidade literária Rm 8,14-17 é considerada o núcleo deste capítulo. A perícope desenvolve as causas e os efeitos da adoção filial divina com uma terminologia igual e distinta alhures (e.g., Gl 4,4-7); o texto contém expressões vinculadas à tradição judaica (vv. 14-15) e também uma segunda feição mais ecumênica/helênica (vv. 16-17), configurando uma estrutura retórica dual e, concomitantemente, convergente, devido aos elementos da semântica de uma e de outra cultura: yiothesίas (v. 15) e herdeiro (v. 17). Isto, de certa maneira, elucida e confirma a formação cultural e intelectual do Apóstolo: judaica e helênica à luz do cristianismo. Na primeira dimensão do texto destaca-se a fórmula aramaico-grega, tida como litúrgica; na segunda, o texto atrai por sua quantidade e qualidade de co-construtos: symmartyrei, herdeiros, compaixão syndoxasthomen (neologismos paulinos ou de uso ímpar). A singularidade da combinação destoa do convencional sugerindo um Sitz im Leben e/ou contexto específico: estratos de paternidade idolátrica (Zeύs-patnr) e reminiscências de sincretismo salvífico das religiões de mistério em virtude dos compostos co-, comuns nas fórmulas destes ritos greco-romanos. O presente trabalho entende que o acumulo de dados e a análise componencial dos mesmos em Rm 8,14-17 proporcionou aos seus sintagmas uma compreensão semântica colidente à idolatria e ao sincretismo. / [en] The eighth chapter of Romans is apparently its center: a treaty about spirit on various aspects – human, divine and others. The literary unit Romans 8:14-17 is considered the core of this chapter. The pericope develops the causes and effects of the divine filial adoption [yiothesίas, children of God / god tékna] with an equal and distinct terminology elsewhere (eg, Gal 4:4-7); the text contains linked expressions to the Jewish tradition (vv. 14-15) and also a second more ecumenical/Hellenic feature (vv. 16-17), setting up a dual rhetorical structure and, concomitantly, convergent, due to the semantic elements of one and another culture:yiothesίas (v. 15) and hereditary (v. 17) . This, in a way, elucidates and confirms the cultural and intellectual formation of the Apostle: Jewish and Hellenistic in the light of Christianity. The first dimension of the text highlights the formula Aramaic-Greek ABBA patnr, regarded as liturgical; in the second, the text draws on its quantity and quality of co-constructs: symmartyrei, heirs, compassion, syndoxasthomen(Pauline neologisms or a singular use). The uniqueness of the combination deviates from its conventional, suggesting Sitz im Leben and/or a specific context: strata of an idolatrous paternity (Zeύs-patnr) and reminiscences of salvific syncretism of mystery religions because of co-compounds, common in these Greco-Roman rites formulas. This work considers both the accumulation of data and the componential analysis of these in Romans 8:14-17 provided its syntagmas a semantic understanding colliding over idolatry and syncretism.

Le groupe socioprofessionnel des agriculteurs a connu depuis la Seconde Guerre mondiale un changement socio-économique important. Le point de départ de cette thèse – à l’articulation des démarches hypothético-déductive et empirico-inductive – est de se demander s’il ne reste pas des traces, plus ou moins nettes, de la culture paysanne dans la configuration des valeurs du monde agricole contemporain. Peut-on parler de la fin de la culture paysanne comme certains chercheurs parlent de la fin de la classe ouvrière ? L’enquête de terrain se fonde sur l’approche qualitative de données recueillies par entretiens semi-directifs et libres ainsi que par des observations directes et participantes et des films sociologiques. Leur analyse a reposé sur l’élaboration, au préalable, d’un référent culturel commun construit à partir d’un syncrétisme des valeurs anciennes et nouvelles, permettant de construire le référent culturel « agripaysan » et confirmant ainsi l’hypothèse d’un syncrétisme des valeurs. A l’intérieur du référent culturel commun au corpus étudié, les valeurs ont été caractérisées en trois groupes : les « valeurs identitaires et distinctives », les « valeurs nécessaires » et les « valeurs extraprofessionnelles ». L’analyse des données a également mis en évidence une appropriation différenciée du référent culturel « agripaysan » qui est explicitée à l’aide d’une typologie en trois idéaux-types : paysan-agriculteur, chef d’entreprise-paysan et agri-manager. Plus largement, cette thèse interroge la culture en tant que mode de vie d’un groupe et s’inscrit, à la fois, dans la sociologie des modes de vie et dans la sociologie du travail, sans oublier la sociologie rurale. / The Farmers socioprofessional group has gone through a significant socio-economical change since the Second World War. The starting point of this thesis – in the hinge of an hypothetical-deductive and empirical-inductive approach – is to wonder whether or not some more or less distinct traces of the peasant culture romain in the layout of the contemporary agricultural world values. Shall we declare the end of the peasant culture just like some researchers do about the end of the warking class ? The field survey is based on a qualitative approach of the data gathered via partially guided and free interviews as well as direct and participating observations along with sociological films. Their analysis was beforehand based on the drafting of a common, cultural referent created from the syncretism (merge) of the old and new values, allowing to build the cultural referend « farmo-peasant » and therefore confirming the theory of a syncretism of the values. The values within this cultural referent similar to the studied corpus have been characterized into three groups : the « distinctive and identity values », the « necessary values » and the « extraprofessional values ». The analysis of the data also highlighted a differentiated appropriation of the cultural referent « farmo-peasant » clarified thanks to its classification into three ideal models : peasant-cultivator, company manager-peasant and farmer-owner. Widely, this thesis examines the culture as a way of life for a group which at the same time falls in with the sociology of the ways of life, the work sociology and without forgetting the rural sociology.