This thesis explores the challenges posed to democratic legitimacy by current practices of EU counter-terrorism policing. It is concerned with the increasing amount of international cooperation between police and, to a lesser extent, intelligence actors in this field and analyses how far traditional mechanisms of accountability and oversight are keeping up with this development. For this purpose, the thesis develops a model of democratic legitimacy for the field of international counter-terrorism co-operation. The EU – like its Member States – understands itself to be based on principles of representative liberal democracy and the model follows roughly this idea by identifying parliamentary and judicial scrutiny as key instruments to ensure ‘democratic’ counter-terrorism actions and the protection of human rights. Drawing on the literature on security networks, it is proposed that current forms of counterterrorism policing under the EU’s umbrella should be understood as networks which are defined as sets of expert institutional nodes or individual agents from at least two countries that are interconnected in order to authorize and/or provide security with regard to counter-terrorism for the benefit of the network participants or external ‘clients’. The empirical focus of this thesis is on the European Police Office (Europol) which provides a key example in which to explore the emergence and current status quo of EU counter-terrorism policing. In addition, debates about the EUUS exchange of Passenger Name Record (PNR) data, the so-called Prüm arrangements concerning intensified counter-terrorism co-operation in the EU, the freezing of terrorist funds as well as European involvement in the CIA’s so-called extraordinary rendition campaign are interwoven into this discussion. The thesis concludes that the EU is an emerging counter-terrorism actor, but that – for the time being – its policies and actions are insufficiently subject to parliamentary and judicial scrutiny. Challenges arise, in particular, from the international nature of counter-terrorism networks, their loose structure, the variety of actors involved and the strengthened co-operation between police and intelligence authorities.

La présente thèse analyse les processus de transnationalisation de la pratique de la capoeira, un art martial d’origine « afro-brésilienne », en France et au Royaume-Uni. Son expansion accompagne l’émigration de Brésiliens en quête de meilleures conditions de vie et de travail à l’étranger, mais repose de manière importante dès ses débuts sur l’appropriation et l’adaptation opérées par les pratiquants locaux. À travers la recherche ethnographique au sein des groupes de capoeira en France et au Royaume-Uni et les entretiens avec les leaders des groupes et leurs élèves sont dévoilés, au long de la thèse, les rapports de pouvoir qui organisent ce marché et les mécanismes employés par les capoeiristas pour garantir leur légitimité face aux concurrents. Les résultats démontrent que les groupes de capoeira sont devenus des vecteurs de nouvelles formes de sociabilité, source d’identités liées à un style de vie qui est revendiqué comme « alternatif » par ses pratiquants, les nouvelles identités des groupes de capoeira n’ayant pas comme référence centrale le monde du travail ou l’État-nation. Dans un contexte de circulation intense des individus, les groupes de capoeira dans de grandes métropoles, telles que Paris et Londres, s’affirment comme des espaces d’appartenance actuels, ils se constituent dans de nouveaux « lieux dynamiques », auxquels leurs membres s’associent et s’identifient. À partir de l’analyse des activités des groupes de capoeira, sont révélés les mécanismes de contrôle de l’expansion de la pratique mis en oeuvre par les capoeiristas eux-mêmes. / This thesis analyses the process of transnationalisation of the practice of capoeira, an Afro-Brazilian martial art form, in France and in the United Kingdom. The expansion of capoeira accompanied Brazilian emigration in search of better living and working conditions abroad, but also resulted from the adaptation and appropriation by local practitioners. Through ethnographic research among capoeira groups in France and in the UK, in particular interviews with group leaders and their students, the thesis unveils the power relations that organise the market and the mechanisms employed by the capoeiristas to ensure their legitimacy against their competitors. The results show that capoeira groups became vectors of new forms of sociability, and the source of identities related to lifestyle claimed as "alternative" by its practitioners. These of new identities capoeira groups do not have as their main reference the working world or the state. In a context of intense circulation of individuals, capoeira groups in big cities like Paris and London are emerging as new location strategies; they are located in new "dynamic places," to which its members are perceived to be connected. The analysis reveals the mechanisms controlling the expansion of the practice, which is implemented by the capoeiristas themselves.

Cette thèse étudie la transnationalisation d'un mouvement issu de la confrérie musulman Tidjaniyya : le mouvement Tidjaniyya Ibrahimiyya. Fondé en 1929, ce mouvement a pu s'exporter dans différents pays d'Afrique grâce à une forme de prédication itinérante développée par son fondateur (Ibrahim Niasse, 1902-1975) et ses premiers lieutenants. Depuis la disparition d'Ibrahim Niasse, un groupe hétérogène d'acteurs (les héritiers), poursuivent cette dynamique de transnationalisation en vue, d'une part d'assurer la promotion du mouvement et, d'autre part, d'acquérir une meilleure considération sociale et politique. Cette thèse s'appuie sur l'ethnographie multi-située, l'observation participante, l'analyse de discours et le traitement des archives (internes et externes), en vue d'interroger l'expérience de l'itinérance transnationale chez les héritiers de la Ibrahimiyya. Dans un second temps, il est question de faire l'inventaire des enjeux socio-politiques et économiques qui délimitent la transnationalisation de ce mouvement Ibrahimiyya. / This thesis investigates the trans movement from the Muslim brotherhood Tidjaniyya: the Tidjaniyya Ibrahimiyya movement. Founded in 1929, this movement could be exported to different countries in Africa through a form of itinerant preaching developed by its founder (Ibrahim Nisse, 1902-1975) and his first lieutenant. Since the disappearance of Ibrahim Niasse, a diverse group of stakeholders (the heirs), continuing the momentum of trans nationalization to ensure on the one hand, promoting movement; and secondly, to gain a better social and political status. This thesis is based on the multi-located ethnography, participant observation, discourse analysis and processing records (internal and external), to examine experience of transnational roaming among heirs of Ibrahimiyya.

This thesis analyses the role of the International Community in the democratisation in Bosnia-Herzegovina (BiH). The main theoretical approach adopted is the Critical Theory as represented mainly by Robert Cox. Cox argued that there was an interaction between the organisation of production, the forms of state, and the world orders. The form of state that the International Community aimed at establishing in BiH following the Dayton Agreement is analysed in relation to the transnationalisation of the world order. It is concluded that the aim of the International Community has been the integration of BiH into the transnationalised world order by the establishment of a limited sovereignty and maintenance of a minimum stability. The limited sovereignty of BiH can be observed in the text of the Dayton Agreement, which includes also the constitution of this country, as well as its later implementation. The main obstacle for the International Community&amp / #8217 / s efforts has been the nationalist political parties. Therefore, the main aim of the International Community in the democratisation of BiH has been the eradication of their power. As a result of the failure of the International Community to destroy the power of the nationalist political parties, a form of controlled democracy has been established. The controlled democracy is operated through the OHR that is an ad hoc international organisation in BiH. This signified that BiH has been effectively an international protectorate in which the three constituent nations were politically monopolised by their respective nationalist political parties.

Cette thèse de doctorat porte sur une forme contemporaine du vodou haïtien telle qu'elle est pratiquée dans la diaspora et plus particulièrement à Montréal. J'ai choisi de focaliser mon étude sur l'une de ses formes présentes en Haïti, appelée vodou asogwe. Ma thèse concerne ainsi l'étude d'une religion diasporique et transnationale dans le contexte de la globalisation. Les données empiriques de ma recherche amènent au constat que la pratique du vodou asogwe à Montréal repose autant sur des adaptations à son nouveau contexte que sur une continuité de sa logique profonde. J'ai élaboré ma méthodologie de manière à pouvoir saisir dans la mesure du possible le sens de la pratique de l'intérieur, en pratiquant régulièrement avec mes interlocuteurs. J'ai mené mes recherches de doctorat pendant deux ans au sein d'une famille spirituelle, tout en prenant également en compte le lignage religieux plus large dans lequel celle-ci s'inscrit. Cela m'a également amené à observer la ritualité et à faire des entretiens dans plusieurs lieux répartis entre Montréal et Haïti, connectés par ce lignage religieux transnational.L'analyse que je mène articule l'étude des religions transnationales à l'approche théorique de l'anthropologie ontologique. La démonstration vise alors à analyser la manière dont l'adaptation du vodou asogwe diasporique à la globalisation permet à celui-ci de se perpétuer tout en étant inséré dans la modernité mais en reposant toujours sur une ontologie distincte. Pour déployer cette analyse, la thèse est organisée autour de l'étude de la dynamique entre adaptations et continuités dans la pratique du vodou asogwe qui se manifeste notamment dans son inscription spatiale et ses processus de territorialisation. / This Ph.D. thesis deals with a contemporary form of Haitian vodou practiced in the diaspora and especially in Montreal. I chosen to focus my study on one of its version existing in Haiti, called vodou asogwe. Thereby my thesis analyzes a diasporic and transnational religion in the context of globalization. Empiric data of my research expose that the practice of vodou asogwe in Montreal lies as on adaptations to this new context than a continuity of its deep logic.I designed my methodology to grasp the meaning of the religious practice from the inside, regularly practicing with my interlocutors. I led my Ph.D. fieldwork during two years into a spiritual family, while taking into account the wider religious lineage in which it is embedded. This drove me to observe the rituality and to conduct interviews in several locations spread between Montreal and Haiti, all of them connected by this transnational religious lineage.The analysis I develop combines the study of transnational religions to the theoretical lens of ontological anthropology. The demonstration aims to analyze the way in which adaptation of diasporic vodou asogwe to globalization allows it to perpetuate itself while being inside a modern context but still lying on a specific ontology. In order to unfold this analysis the thesis is structured by the study of the dynamic between adaptations and continuities in the practice of vodou which appears in particular in its spatial insertion and its territorialization process.

Le spiritisme apparaît comme un mouvement religieux populaire qui emphatise les charismes aux États-Unis autour de 1848. Traversant l’Atlantique, il revêt la forme d’une doctrine aux influences progressistes et anti-cléricales sous la plume d’Allan Kardec, son « codificateur » français, qui lui donne son patronyme en 1858. Enfin, il connaît une « religiosification » au Brésil dans les décennies qui suivent. Le kardécisme moderne est aujourd’hui considéré comme l’une des religions les plus importantes de ce pays, et compte des adeptes partout dans le monde. Ce travail s’intéresse d’abord à la pratique kardéciste contemporaine sur les trois continents historiques de son élaboration. L’ethnographie comparée des centres visités dans la Bay Area de San Francisco (États-Unis), à Paris (France) et à Salvador de Bahia (Brésil) montre une stabilisation du kardécisme autour de références communes. Les profils des « convertis », les modi operandi, les caractéristiques et le statut du savoir au sein des groupes sont autant d’éléments qui pointent la constitution d’une identité spirite transnationale uniformisée en dépit d’adaptations marginales des pratiques localement. Dans un second temps, le kardécisme retiendra notre attention en tant qu’avatar initiatique. Le travail sur soi, moral et expérimental, qu’exigent l’apprentissage médiumnique et la réforme intime, les deux piliers de la doctrine, est vecteur d’une transformation ontologique – pivot de la logique initiatique. En effet, l’initiation promeut un « changement de statut » chez l’aspirant à l’initiation. Mais l’initiation consiste aussi à instiller un sens du sacré. Là encore, l’interaction médiumnique est le siège d’un certain mystère. Si ces caractéristiques de l’initiation semblent préservées dans le kardécisme moderne, c’est sous une forme diluée, rationalisée – dès lors, le kardécisme ne témoigne-t-il pas des déplacements du sacré? / Spiritualism appeared in the USA around 1848 as a popular religious movement which emphasized charisma. Crossing the Atlantic Ocean it took on the form of a doctrine influenced by progressivism and anticlericalism as instigated by Allan Kardec, its French “codifier” who named it in 1848. Finally it underwent a “religiosification” in Brazil in the following decades. Nowadays modern Kardecism is considered to be one of the prevailing religions in Brazil and has followers all over the world. This research aims, first, to deal with contemporary Kardecist observance on the three historical continents of its elaboration. The comparative ethnography of the centers visited in San Francisco’s Bay Area (USA), in Paris (France) and in Salvador (Bahia, Brazil) reveals a stabilization of Kardecism around common references. The profiles of the “converts”, the procedures, and the characteristics and status of knowledge within the groups are all elements that point to the formation of a transnational Kardecist identity standardized despite minor variations in local practices. Secondly, we will focus on Kardecism as an initiatic manifestation. Concern for the self, both moral and experimental, required by the learning of mediumship and the “personal reform” which are the two pillars of the doctrine, is central to an ontological transformation, the mainspring of the initiatic process. Indeed initiation promotes a “change of status” in the personhood of the candidate for initiation. But initiation also involves awakening a sense of the Sacred in the candidate. However, the mediumnic interaction – i.e. the relationship between the medium and his/her spirits – remains somehow mysterious. These mentioned characteristics of initiation do seem preserved in modern Kardecism but in a diluted, rationalized form. Can then Kardecism help recognize the evolutions of the Sacred ? / O Espiritismo aparece como um movimento religioso popular que enfatiza os carismas nos Estados Unidos por volta de 1848. Cruzando o Atlântico, assume a forma de uma doutrina de influências progressistas e anti-clericais nos escritos de Allan Kardec, seu "codificador" francês, que lhe dá seu nome em 1858. Finalmente, experimenta uma "religiosificação" no Brasil nas décadas que se seguem. O kardecismo moderno é hoje considerado uma das religiões mais importantes deste país, e conta com seguidores em todo o mundo. Este trabalho se interessa principalmente com a prática kardecista contemporânea nos três continentes históricos do seu desenvolvimento. A etnografia comparativa dos centros visitados na área da baía de São Francisco (EUA), Paris (França) e Salvador da Bahia (Brasil) mostra uma estabilização do kardecismo em torno de referências comuns. O perfil dos "convertidos", os modi operandi, as características e status de conhecimento dentro do grupo são elementos que apontam a constituição de uma identidade espírita transnacional padronizada, apesar das adaptações marginais de práticas locais. Em segundo lugar, o kardecismo retêm nossa atenção como um avatar iniciático. O trabalho sob si mesmo, moral e experimental, exigido pelo ensino mediúnico e pela reforma íntima, os dois pilares da doutrina, é vetor de uma transformação ontológica – pivô da lógica iniciática. Na verdade, a iniciação promove uma "mudança de status" no aspirante à iniciação. Mas a iniciação consiste também em incutir um sentido do sagrado. Mais uma vez, a interação mediúnica é a sede de um certo mistério. Essas características de iniciação parecem preservadas no kardecismo moderno de uma forma diluída, racionalizada – mostraria, portanto, o kardecismo a circulação do Sagrado ?

The transnationalisation of economic relations and the emergence of supranational sites of policy-making and governance have been of concern both to 'affected publics' subject to the remote decisionmaking that such developments entail (and who have mobilised extensively to demonstrate their opposition to these bodies), and scholars keen to locate the possibilities for a democratic politics in the context of the state's subsequent diminishment (O'Brien et al., 2000; Scholte, 2001; Patomäki and Teivainen, 2004; Rittberger et al., 2008). One such group of scholars are public sphere theorists, who, taking up an ongoing concern with the conditions for, and criteria of, effective democratic participation in politically authoritative policy debates, and responding to these new dynamics, have begun to define a new research agenda in search of 'transnational public spheres' (Habermas, 1989; Fraser, 1991; Fraser 2007). That is, they have begun to look to the transnational for sites in which those affected by the exercise (or, indeed, absence) of political authority at this level strive to engage that authority in policy debate. In this thesis, I argue for the existence of one such transnational public sphere, which, being both provoked and constituted by the transnational peasant and small farmers social movement La Via Campesina, promises to be institutionally realised by the recently reformed United Nations Committee on World Food Security (CFS). Identifying and exploring key dynamics relevant to the CFS's aspirations for political centrality, inclusivity, and policy debate, moreover, I lay bare the challenges that confront the attainment of this promise.

A conformação de comunidades dentro do processo de difusão dos sistemas religiosos afro-brasileiros para o Uruguai e a Argentina propicia o surgimento de famílias-de-santo transnacionais, trans-étnicas e trans-territoriais. É o que ocorre na “Casa Africana Reino de Ogum Malé”, com sede em Santana do Livramento (Brasil), um ponto de partida tradicional para a transnacionalização afro-religiosa na fronteira do Brasil com o Uruguai. Suas filiais encontram-se em Montevidéu (Uruguai) e Posadas (Argentina), havendo ainda ramificações em São Miguel de Tucumã (Argentina). Organizados por mãe Chola, membros desse coletivo percorrem, durante o calendário litúrgico, os vários pontos desse território, visitando-se mutuamente, construindo sua religiosidade e reforçando o pertencimento à rede. Busca-se aqui, através do método etnográfico, recompor a ambiência experimentada durante os rituais e, ao mesmo tempo, identificar os momentos em que os atores envolvidos performatizam tensões identitárias, na medida que, ao se relacionar através de uma estrutura ritual compartilhada, acabam por a experienciar a partir de significantes e práticas culturais informadas por outros pertencimentos, sejam étnicos, lingüísticos ou nacionais. / The diffusion of African-Brazilian religions into Uruguay and Argentina leads to the formation of families-in-saint which can be at once transnational, transethnical and transterritorial. Such is the case of the “Casa Africana Reino de Ogum Malé” (“The African House of the Kingdom of Ogum Malé”), whose headquarters lies is Santana do Livramento (Brazil), a traditional departure point for the transnationalization of African-Brazilian religion, on the Brazilian-Uruguayan border. Its has branches in Montevideo (Uruguay) and Posadas (Argentina), and also links in San Miguel de Tucumán (Argentina). Leaded by mother Chola, the members of this collectivity cross the many point of this territory during the liturgical calendar, paying each other visits, building their faith and reinforcing their attachment to this network. This dissertation leans on the ethnographic method to recreate the ritual experience. At the same time it tries to identify moments in which the actors perform their identitary tensions. Although sharing the same ritual structure each actor experiences it from significants and cultural pratiques informed by different attachments, be they ethnical, linguistic or national.

A conformação de comunidades dentro do processo de difusão dos sistemas religiosos afro-brasileiros para o Uruguai e a Argentina propicia o surgimento de famílias-de-santo transnacionais, trans-étnicas e trans-territoriais. É o que ocorre na “Casa Africana Reino de Ogum Malé”, com sede em Santana do Livramento (Brasil), um ponto de partida tradicional para a transnacionalização afro-religiosa na fronteira do Brasil com o Uruguai. Suas filiais encontram-se em Montevidéu (Uruguai) e Posadas (Argentina), havendo ainda ramificações em São Miguel de Tucumã (Argentina). Organizados por mãe Chola, membros desse coletivo percorrem, durante o calendário litúrgico, os vários pontos desse território, visitando-se mutuamente, construindo sua religiosidade e reforçando o pertencimento à rede. Busca-se aqui, através do método etnográfico, recompor a ambiência experimentada durante os rituais e, ao mesmo tempo, identificar os momentos em que os atores envolvidos performatizam tensões identitárias, na medida que, ao se relacionar através de uma estrutura ritual compartilhada, acabam por a experienciar a partir de significantes e práticas culturais informadas por outros pertencimentos, sejam étnicos, lingüísticos ou nacionais. / The diffusion of African-Brazilian religions into Uruguay and Argentina leads to the formation of families-in-saint which can be at once transnational, transethnical and transterritorial. Such is the case of the “Casa Africana Reino de Ogum Malé” (“The African House of the Kingdom of Ogum Malé”), whose headquarters lies is Santana do Livramento (Brazil), a traditional departure point for the transnationalization of African-Brazilian religion, on the Brazilian-Uruguayan border. Its has branches in Montevideo (Uruguay) and Posadas (Argentina), and also links in San Miguel de Tucumán (Argentina). Leaded by mother Chola, the members of this collectivity cross the many point of this territory during the liturgical calendar, paying each other visits, building their faith and reinforcing their attachment to this network. This dissertation leans on the ethnographic method to recreate the ritual experience. At the same time it tries to identify moments in which the actors perform their identitary tensions. Although sharing the same ritual structure each actor experiences it from significants and cultural pratiques informed by different attachments, be they ethnical, linguistic or national.

A conformação de comunidades dentro do processo de difusão dos sistemas religiosos afro-brasileiros para o Uruguai e a Argentina propicia o surgimento de famílias-de-santo transnacionais, trans-étnicas e trans-territoriais. É o que ocorre na “Casa Africana Reino de Ogum Malé”, com sede em Santana do Livramento (Brasil), um ponto de partida tradicional para a transnacionalização afro-religiosa na fronteira do Brasil com o Uruguai. Suas filiais encontram-se em Montevidéu (Uruguai) e Posadas (Argentina), havendo ainda ramificações em São Miguel de Tucumã (Argentina). Organizados por mãe Chola, membros desse coletivo percorrem, durante o calendário litúrgico, os vários pontos desse território, visitando-se mutuamente, construindo sua religiosidade e reforçando o pertencimento à rede. Busca-se aqui, através do método etnográfico, recompor a ambiência experimentada durante os rituais e, ao mesmo tempo, identificar os momentos em que os atores envolvidos performatizam tensões identitárias, na medida que, ao se relacionar através de uma estrutura ritual compartilhada, acabam por a experienciar a partir de significantes e práticas culturais informadas por outros pertencimentos, sejam étnicos, lingüísticos ou nacionais. / The diffusion of African-Brazilian religions into Uruguay and Argentina leads to the formation of families-in-saint which can be at once transnational, transethnical and transterritorial. Such is the case of the “Casa Africana Reino de Ogum Malé” (“The African House of the Kingdom of Ogum Malé”), whose headquarters lies is Santana do Livramento (Brazil), a traditional departure point for the transnationalization of African-Brazilian religion, on the Brazilian-Uruguayan border. Its has branches in Montevideo (Uruguay) and Posadas (Argentina), and also links in San Miguel de Tucumán (Argentina). Leaded by mother Chola, the members of this collectivity cross the many point of this territory during the liturgical calendar, paying each other visits, building their faith and reinforcing their attachment to this network. This dissertation leans on the ethnographic method to recreate the ritual experience. At the same time it tries to identify moments in which the actors perform their identitary tensions. Although sharing the same ritual structure each actor experiences it from significants and cultural pratiques informed by different attachments, be they ethnical, linguistic or national.