Le Français Patrick Modiano (1945-), l’Allemand W.G. Sebald (1944-2001) et l’Autrichien Fred Wander (1917-2006) : trois écrivains de l’errance, affectés par l’absence des témoins, la disparition des traces et les lacunes du passé au sortir de la Seconde Guerre mondiale. Leurs oeuvres sont hantées par les blancs de la mémoire et les brisures identitaires : exilés contraints de quitter leur Heimat afin d’êtres sauvés du nazisme, ou bien exilés volontaires lorsqu’ils entreprennent des voyages identitaires, les personnages des trois auteurs sont construits de ruines, de pièces manquantes. Les trous de mémoire, les failles de l’être, les incertitudes et les dialogues avec le hors-texte (l’espace extérieur, l’Histoire passée, la mémoire de chacun, le lecteur, les oeuvres antérieures) constituent la matière même de l’écriture. Errant entre fiction et réalité, oscillant entre roman, (auto)biographie, roman de formation, rapport d’enquête et mémoires, Voyage de noces et Dora Bruder de Modiano, Les Émigrants et Austerlitz de Sebald, Hôtel Baalbek et Das gute Leben de Wander sont des récits hybrides qui entremêlent les voix, brouillent les pistes, rassemblent mémoire collective, individuelle et culturelle et semblent laisser le sens des textes (en termes de direction, voire de fin, et de signification) et leur transmission en suspens. L’errance investit dès lors l’identité et la mémoire des textes eux-mêmes et renouvelle la question de la tâche dulecteur après 1945. / The French writer Patrick Modiano (1945-), the German writer W.G. Sebald (1944-2001) and the Austrian writer Fred Wander (1917-2006) consider the relationship between errance and literature after 1945: They are moved by the absence of the witnesses and the disparition of the past after World War II. Their books are haunted by memory lapses and identity disorder and they present a lot of trips accross worlds ; the characters of Modiano, Sebald and Wander are in exile or in transit, far away from their Heimat, and there are searching for missing peaces of their identity. The memory gaps and errors, the difficulty of being, the uncertainties and the dialogues with the out of text world (the space outside the text, the past History, the recall, the reader, the intertextuality and intermediality) compose the matter of writing. The books by the three writers, Honeymoon and Dora Bruder by Modiano, The Emigrants and Austerlitz by Sebald, Hôtel Baalbek and Das gute Leben by Wander, are wandering between fiction and reality and not corresponding the literary norms: are they novels,Bildungsromane, investigation reports, memoirs, or (auto)biographies? These hybrid and multi-level narratives combine voices, confuse the issue, collect the individual, collective and cultural memory and keep the meaning and the direction of the texts, so the narrative transmission, in suspense. The trope of errance leads also to the exploration of the identity and the memory of the texts themselves and the (re)consideration of the role of the reader after 1945.

經濟成長之主因來自於資本之累積，故投資決定了成長，然而由於大部分的開發中國家缺少國內儲蓄，而外人直接投資便可挹注國內儲蓄的不足，有利於國內資本的累積，對被投資國的經濟成長具有很大的效果。因此，外人直接投資（Foreign Direct Investment，以下簡稱FDI）是決定一國經濟成長及財富累積的重要因素之一，故FDI數字的變化關乎一國經濟未來的成長，所以世界各國無不卯足全力釋出各項租稅減免及奬勵措施來吸引外資進入，而有鑑於台灣這些年的經濟大幅衰退肇因為投資大幅度負成長，為有效恢復我國經濟成長的動能，如何吸引外人直接投資便成為本文所欲探討之重點。 因此，本研究首次採用UNCTAD發展的跨國性指數（Transnationality Index，以下簡稱TNI），取代傳統以FDI做為衡量一國吸引外資能力的替代變數，另參考文獻歸納出吸引外資因素，對世界四十六國（另依開發程度區分為已開發國家及開發中國家）之1999年及2002年的四大類（總體經濟環境、政府政策、勞動條件、基礎建設）共計12項變數進行實證分析，而獲致以下結論： 一、各模型中具顯著解釋能力的解釋變數大致不同，因此在選擇吸引外人直接投資的參考指標時，應依研究之區位類型或開發程度的不同，來選取適當的影響變數加以分析，以減少錯誤。 二、對各模型均不具顯著解釋能力的解釋變數，有被投資國的平均國民所得、勞動力、勞動力品質、鐵路及行動電話門號數於三模型中均不具解釋能力，故該變數是否適宜做為外資如何選擇被投資國的參考指標，仍有待後續研究者之驗證。 三、各模型解釋變數實證結果對跨國性指數（TNI）的影響方向皆與原假設相同者，有被投資國的開放程度、政治安定程度、平均國內稅率、生產力及交通網密度等。 四、各模型解釋變數實證結果對跨國性指數（TNI）的影響方向皆與原假設相反者，有市場規模及奬勵投資政策。會導致此結論，可能是替代變數的選取不具有代表性，或資料來源的選取不具一致性與客觀性所致。故對於日後的研究在參考該變數時，更應注意變數選取的適切性。 五、各模型均將工資率從解釋變數中剔除。 六、被投資國變數在已開發國家與開發中國家間實證結果不同者，有勞動力、勞動力品質、生活成本指數及行動電話門號數。 七、在全球模型中顯著之變數是已開發國家與開發中國家各變數間互動折衷結果，如生活成本指數。

Madagascar, indépendant en 1960, est une République à qui manquent cruellement des moyens financiers et humains. Cette situation l’a rendue dépendant des contextes géopolitiques mondiaux et des alliances qui en ont découlés. L’évolution de la Grande île reflète les grands bouleversements qui se sont déroulés dans le monde : la période néocoloniale, la période de la guerre froide, celle des ajustements structurels dans les années 1980 et enfin le monde multipolaire qui a débuté dans les années 1990. Un des grands défis échecs des modèles de coopération successifs fut le développement local, régional au bénéfice et avec l’implication des sociétés. Pour comprendre cette situation, la recherche d’une part restitue les divers environnements internationaux et nationaux et leurs responsabilités, d’autre part retrace les actions de la coopération au niveau des différentes collectivités territoriales malgaches entre 1993 et 2005. S’il en résulte une répartition assez homogène des activités de la coopération multi et bilatérale sur le territoire national avec des champs et des zones d’intervention spécifiques pour chaque coopération, la recherche de cet équilibre spatial est difficile malgré les efforts favorisant les démarches participatives impliquant la population, compte tenu de l’instabilité politique depuis l’avènement de la Troisième République. Cette situation met en évidence de nouveaux acteurs, une coopération transnationale, ONG et coopération décentralisée, qui concerne surtout le niveau local avec des actions traitant prioritairement des questions sociales et de l’urgence humanitaire, à travers des programmes à court terme. Actuellement, c’est la seule coopération qui est vraiment effective à cause des évènements politiques qui secouent Madagascar. Restent les inconnus au sujet des nouvelles formes de coopération sous-régionale, commerciales avec les Pays émergents qui ne sont aujourd’hui que des acteurs secondaires mais dont les perspectives de développement sont immenses. / Since 1960, Madagascar has been a Republic which was sorely lacking in financial and human resources. This made him dependent on global geopolitical context and alliances that resulted. Its evolution reflects the great changes that took place in the world: the neo-colonial period, the period of the Cold War, the structural adjustments in the 1980’s and finally the multipolar world that began in the 1990’s. A major challenge and a failure of successive models of cooperation was, the local, regional benefit and with the involvement of the population. To understand this situation, the study returns from the various international and national environments and responsibilities, on the other hand, traces the actions of cooperation in the various Malagasy local authorities between 1993 and 2005. If this results in a fairly homogeneous distribution of the activities of multi and bilateral cooperation on the national territory with fields and areas of intervention-specific cooperation, the search for this spatial equilibrium is difficult despite the efforts encouraging steps participatory involving the population, given by the political instability since the advent of the Third Republic. This situation highlights new actors, transnational cooperation, NGOs and decentralized cooperation, especially on the local level with actions addressing priority social issues and humanitarian emergencies, through short-term programs. Currently, the only cooperation that is really effective because of the political events that happen in Madagascar. Remain the unknown about the new forms of sub regional cooperation, trade with countries that are emerging today. They’re still secondary actors, but their development prospects are enormous.

In this dissertation, I investigate the characteristics and quality of liminality among the Tibetan exile community in Dharamsala, India, and the United States. I argue that the quality of their liminality defines this exile community’s ability to maneuver and voice their influence to geo-political community of states that surround them, all while within their liminal condition. The Tibetan exile people live as stateless foreigners in India but have a better standard of living and better opportunities to acquire transnational resources than their surrounding host community. In the U.S., Tibetan diaspora people live as asylum-seekers and naturalized Tibetan-Americans but have established a popular political campaign (which enjoys the support of considerably many Americans) addressing the plight of Tibetans imposed by China. I argue that the Tibetan diaspora have achieved this unique social and political success as a marginalized community by adopting a cultural practice that I call “flexible liminality.” Flexible liminality is a Tibetan cultural practice that helps transient people adjust to any situation, people, and geo-politics circumstance. Flexible liminality relies on two factors: first, political interest from various nation-states; second, a group’s ability to adjust their cultural practices to match external influences. In the case of the Tibetan exile community, it is important to note that they are excluded by multiple nation-states (China, India, the Western countries) in different ways simultaneously. Therefore, the world collective of Tibetan refugees are not fixed in one state of liminality but experience a variety of liminalities in relation to different nation-states. Second, the Tibetan exile community has adjusted their cultural practices to assimilate with host communities in whichever countries their exile-hood has landed them. Since Tibetans cannot acquire Indian citizenship, the Tibetan exile community uses India as a space to promote their political activism against China, and form better relationship with Western foreigners. In Dharamsala, the Tibetan community has organized institutions that guides Tibetan individuals to form relationships with foreign tourists, and acquire skills (i.e. language, behavior, education, philosophy) that would help them assimilate better when resettling in Western host countries. In both, Dharamsala and the U.S., the Tibetan diaspora have a cultivated cultural practice to advocate Tibetan political plight against China, and to communicate Tibetan religio-socio traditions with the foreign host community. As a result, Tibetans are able to achieve political popularity, and to socially draw empathy from foreign communities that aids in producing a space for Tibetan cultural preservation in exile. The case study on Tibetan exile community sheds a new light on the study of marginality/liminality. This dissertation showcases that there can be a spectrum for the quality of liminality that goes from flexible at one end to inflexible at the other end. Not all exile groups have the same condition of liminality, being an exile community can be beneficial or crippling somewhere in the spectrum. Tibetan exile community has achieved a flexible end of liminality in exile but there are other exile groups who may not have the same maneuvering ability as the Tibetan exile community. This theory of flexible liminality can be used to better understand the lives of exiles by characterizing and measuring the quality of their liminality.

<p>Ireland has long been famous for its rich traditional music. Yet the recent global success of Irish pop, rock and traditional music has transformed the Irish music scene into a world centre attracting musicians, tourists, fans and the music industry from both Ireland and abroad. This ethnographic study of young musicians in Dublin and Galway in the late 1990s analyses the Irish music scene in terms of identity, authenticity and transnationality contextualised in contemporary Ireland.</p><p>The study explores the making of Dublin and Galway into central places in the Irish music scene. It identifies musical links between the cities, and how for the young musicians, Dublin has become a 'springboard' and Galway a 'playground'. These cities provide the local arenas where young folk and popular musicians negotiate individual and collective lifestyles, identities and musical genres. By developing the concept of 'musical pathways', the study shows how these mobile musicians constantly interact with different musical sounds and scenes.</p><p>The idea that Irishness has to emanate from traditional music is challenged by a diversity of musical genres and pathways of the musicians. Some musicians embrace a certain construction of Irishness while others reject it, but they are all involved in this process in one way or another. Contrary to older generations of traditional musicians, a global awareness is more important among the young musicians than a 'restricted' view of Irishness. As the young musicians are interested in multiple musical ideas and influences, they are often reluctant about a 'narrow nationalism'. They make use of the fact that the musics of the contemporary world are very much interconnected.</p><p>This study discusses transnational processes of the Irish music scene in the late 1990s primarily on local and national levels in Ireland. This reveals how globalisation has contributed to the popularity of Irish music, yet without controlling its pathways completely. In Ireland the past is still in the present.</p>

Ireland has long been famous for its rich traditional music. Yet the recent global success of Irish pop, rock and traditional music has transformed the Irish music scene into a world centre attracting musicians, tourists, fans and the music industry from both Ireland and abroad. This ethnographic study of young musicians in Dublin and Galway in the late 1990s analyses the Irish music scene in terms of identity, authenticity and transnationality contextualised in contemporary Ireland. The study explores the making of Dublin and Galway into central places in the Irish music scene. It identifies musical links between the cities, and how for the young musicians, Dublin has become a 'springboard' and Galway a 'playground'. These cities provide the local arenas where young folk and popular musicians negotiate individual and collective lifestyles, identities and musical genres. By developing the concept of 'musical pathways', the study shows how these mobile musicians constantly interact with different musical sounds and scenes. The idea that Irishness has to emanate from traditional music is challenged by a diversity of musical genres and pathways of the musicians. Some musicians embrace a certain construction of Irishness while others reject it, but they are all involved in this process in one way or another. Contrary to older generations of traditional musicians, a global awareness is more important among the young musicians than a 'restricted' view of Irishness. As the young musicians are interested in multiple musical ideas and influences, they are often reluctant about a 'narrow nationalism'. They make use of the fact that the musics of the contemporary world are very much interconnected. This study discusses transnational processes of the Irish music scene in the late 1990s primarily on local and national levels in Ireland. This reveals how globalisation has contributed to the popularity of Irish music, yet without controlling its pathways completely. In Ireland the past is still in the present.

Turkish citizens who went to Germany as migrant workers during 1960s and 1970s attached themselves to the language and music of their home country in order to sustain their local, regional or national belongings. In the 21st century, against the backdrop of globalization, the second and third generation of the Turkish group in Germany has different ties with Turkey and &ldquo / Turkish culture&rdquo / . Are the belongings of the German-Turkish youth still shaped by language, music and cultural artifacts related to Turkey? What do they try to preserve, what do they reassemble or re-arrange? What is the meaning of music in these processes of identity? Considering the literature on the German-Turkish youth, this study aims at giving voice to an &ldquo / invisible&rdquo / group through an unheard genre of music. This study looks at young women, second and third generation of Turkish background, in Germany and the role of Turkish classical music in their everyday lives. A genre with a history of about a millennium, Turkish classical music as a performance entered the German context in late 1970s with the first Turkish classical music choir. v Since then the production of Turkish classical music has been feminized, and the young women singing in these choirs, who are somehow the followers of previous generations, develop ties to the music and the music circles they attend. The ethnographic data, which has been collected through a fieldwork of three months in Germany, mainly in Berlin, among young women in Turkish classical music choirs, shows that multiple belongings play a role in the transnational experience of music making among German-Turkish young women. When considered the Turkishness and Germanness of their identities with religious, linguistic and national aspects, it can be said that the young women experience a contestation of belongings and try to hide themselves in music in an effort to escape the tension of contested belongings. However, Turkish classical music is a source of contested belongings since the young women considered produce a type of music that they do not normally listen to.

This study explores how Swedish migrants on the Costa del Sol in Spain create belonging and how this is expressed in migration stories and practiced in the daily life. The migrants are part of a migration phenomenon that is conceptualized as lifestyle migration, often to destinations in association with tourism and leisure. Based on ethnographical fieldwork carried out among Swedish migrants within the Swedish infrastructure of institutions, organizations and private enterprises on the Costa del Sol, the thesis examines how belonging is created adopting a phenomenological and constructivist perspective on transnational and diasporic practices. This is accomplished through studying migration stories, where the migration experience is being told, structured and made meaningful for the migrants. In addition, it focuses on internal and external identification and positioning on location on the Costa del Sol. Another concern is the study of how the migrants relate to notions and practices of new home, and old home. The thesis presents how belonging is shaped on a collective basis within the Swedish infrastructure, despite the fact that the interviewees make up a diverse group in different ages, with different reasons for dwelling along the coast, with different migrant experiences, with different approaches to living a transnational migrant life in-between the old and the new country, and with different degrees and range of incorporation to the local society. The study shows how a transnational position is created with a plurilocal frame of reference. It is marked by simultaneously expressing attachments and affiliations to several localities and contexts across territorial borders, shaped by past and recurrent travels and communication, and connected to the Swedish diasporic collective that can function as a compensatory source of national affiliation for the Swedish migrants on the Costa del Sol.

This dissertation examines media narratives of Chien-Ming Wang, Yani Tseng, and Jeremy Lin as the entry point for interrogating the construction of transnational Taiwanese identity through modern sports. On the one hand, the (re-)articulation of Taiwanese nationalism has been reproduced and driven through the sporting success of these sporting figures. On the other hand, their national identities, their physical movements across national borders, and their sporting performances—mainly on American soil—also trouble the orthodox notion of nation and nationalism. Through examining media texts published in the United State and Taiwan, I argue that a fluid and flexible transnational Taiwanese identity has emerged. Although global capitalism and transnational corporations have been the leading forces of such media discourses, nation and nationalism still largely regulate and define the ways in which meanings are produced and consumed in these localities. More importantly, I contend that the power imbalance—politically, economically, and culturally—between America and Asia should be critically foregrounded in this conjuncture. In sum, the United States' intervention in Asia during the Cold War era and Taiwan's special status in this historical period still have a lasting effect in contemporary Taiwanese societies. The “light of Taiwan” discourses revolving around Wang, Tseng, and Lin could be understood as a continuation of U.S. cultural imperialism and hegemony since the end of the World War II. Meanwhile, transnational capital and a relatively new Taiwanese nationalism also played prominent roles in these nationalistic celebrations in contemporary Taiwan.

L’internationalité est une notion envahissante. En modifiant le rapport à l’espace, la mondialisation l’a rendue omniprésente, elle l’a banalisée, mais dans le même temps elle annonce aussi peut-être son dépassement dans un monde globalisé. Saisir ce qui fait l’internationalité d’une situation est une opération délicate. Le droit de l’arbitrage la rend pourtant inéluctable en raison du régime propre qu’il dédie à l’arbitrage international. L’internationalité factuelle peut tenir à des considérations diverses. Mais l’internationalité en droit est une affaire de choix, de politique. Entre une approche formelle de l’internationalité, axée sur la procédure elle-même, et une approche matérielle centrée sur la matière du litige, les enjeux sont importants. C’est la place concédée à la volonté des parties qui est en cause, et, par-delà, la propension que peut avoir l’État à ne pas abandonner toute prérogative dans le fonctionnement ou les suites de cette justice qui entend se placer hors de son emprise… Mais l’internationalité ne peut-elle pas elle-même s’affranchir du regard de l’État ? / Internationality is an invasive concept. In changing our relationship with space, globalisation has rendered internationality omnipresent, it has trivialised it, and at the same time it has perhaps announced the overtaking of internationality in a globalised world as well. To grasp what makes the internationality of a situation is a delicate matter. However, arbitration law makes it unavoidable because of the specific regulations it applies to international arbitration. The fact of internationality can depend on a variety of considerations. But internationality in law is a matter of choice and politics. There are important issues at stake between a formal approach to internationality – based on the procedure itself, and a practical approach – based on the subject under litigation. It is the importance given to the free will of the parties that is in question, and beyond that, the propensity of the State not to abandon all prerogatives in the operation of this justice which extends beyond its sphere of influence… But can’t internationality itself be liberated from the control of the State ?