Cette recherche se démarque des études sur les Amérindiens urbains en se penchant sur le quotidien des autochtones dans la ville de Val-d’Or (Abitibi, Québec). Ce mémoire s’interroge sur leurs rapports sociaux et leurs relations aux lieux de la ville. Il montre qu’une communauté autochtone vit à Val-d’Or, caractérisée par sa structure sociale, son identité collective et l’apparition d’une classe élite. La mémoire collective, l’environnement social et les allochtones façonnent l’identité des autochtones de Val-d’Or. L’appropriation que ces derniers font de l’espace se doit d’être considérée dans le maintien de leur identité collective, mais également dans leur façon de vivre la ville au quotidien. La dichotomie visibilité/invisibilité apparaît lorsqu’il est question des autochtones et du milieu urbain. C’est par la reconnaissance sociale que les individus deviennent « visibles » (positivement ou négativement) aux autres. Quant à l’invisibilité, c’est par la « non-perception » qu’elle s’actualise. C’est au sein des interactions interethniques que se vit cette dichotomie. Ces interactions sociales et ces contacts interethniques démontrent la segmentation ethnique des relations sociales. Un jeu de proximité/distance s’instaure et fait place aux stéréotypes (exacts et inexacts). Parmi les non-autochtones de Val-d’Or, les discours véhiculés sont marqués par un caractère genré, où certains propos discriminatoires ressortent. Enfin, le mémoire met l’accent sur le fait que les Amérindiens constituent, au même titre que les autres populations urbaines, des acteurs sociaux citadins qui façonnent de plus en plus les paysages des villes canadiennes. / This research differs from other studies on urban Natives by looking at the daily life of Natives in the city of Val-d’Or (Abitibi, Quebec). This thesis examines their social experiences and their relations to the places of the city. It demonstrates that a Native community lives in Val-d’Or, and that it is characterized by its social structure, its collective identity, and the creation of an elite class. The collective memory, the social environment, and the non-Natives are central for the Val-d’Or Native’s identity. The sense of belonging that Natives are building toward the urban environment has to be considered in the preservation of their collective identity, as well as in their daily life in the city. When we are talking about Natives and urban space, the visibility/invisibility dichotomy appears. The social recognition entitles individuals to get visibility (positive or negative) from others. On the contrary, invisibility is a process of “non-perception”. It is in social inter-ethnic interaction that this dichotomy is experienced. Social interactions and inter-ethnic human contacts are creating ethnic segmentation in social relations. A proximity/distance phenomenon is introduced and creates stereotypes (accurate and inaccurate). The discource of the non-Natives of Val-d’Or is gender oriented, marked by some discriminatory words. This thesis focuses on the fact that the Natives are, like other urban populations, urban social actors who shape the landscapes of Canadian cities.

Mémoire numérisé par la Division de la gestion de documents et des archives de l'Université de Montréal.

Cette recherche consiste en un examen du rôle du festival dans une communauté linguistique en contexte minoritaire confrontée à des enjeux spécifiques tels que l’assimilation, l’exogamie, la diglossie, l’inégal accès aux services dans sa langue, de même que l’accès limité aux produits culturels de son groupe linguistique. Le cas des festivals francophones en milieu minoritaire sert à interroger concrètement et empiriquement les possibilités, les conditions, les limites et les contraintes de cette forme particulière d’événement en tant que vecteur de la vitalité culturelle d’une communauté minoritaire. Le festival est aussi exploré en lien aux grandes finalités de développement culturel et de démocratie culturelle, soit des mécanismes culturels à la source des politiques culturelles modernes, ainsi qu’en lien à son rôle aux niveaux de l’affirmation et de la consolidation identitaires. Une étude de cas multiples a été menée afin de comparer et d’analyser trois festivals francophones en milieu minoritaire ontarien qui sont mis sur pied dans différentes régions, et ont des objectifs à la fois similaires et différenciés : 1) La Nuit sur l’étang (Sudbury) ; 2) le Festival franco-ontarien (Ottawa) ; et 3) le Festival du Loup (Lafontaine-Penetanguishene). En focalisant sur chaque cas étudié, nous sommes en mesure de donner une vue d’ensemble du phénomène « festival » dans un tel contexte. Cette recherche présente, par le biais de sources documentaires, d’observations sur le terrain et d’entretiens auprès des organisateurs, des festivaliers et des artistes de ces événements, les perceptions qu’en ont et l’utilisation qu’en font ces différentes catégories d’acteurs impliqués. Elle fait plus précisément état de la contribution du festival au niveau des mécanismes culturels proposés ci-dessus. En outre, elle permet de déterminer si les acteurs directement impliqués dans ce type d’événement le perçoivent comme un enjeu important pour la francité. Bref, l’ensemble des contributions qu’apportent les festivals francophones en Ontario montrent en quoi ces événements agissent comme des vecteurs de la vitalité culturelle d’une communauté minoritaire. / This dissertation examines the role of the festival in a linguistic community in a minority context confronted with assimilation, exogamy, diglossia, unequal access to services in their mother tongue, as well as limited access to cultural products of their linguistic group. The case of francophone festivals in a minority situation serves as a way to verify concretely and empirically the possibilities, the conditions, the limits and the constraints of this particular form of event as a vector of cultural vitality of a minority community. The festival is also explored in regard to cultural development and cultural democracy, that is, two cultural mechanisms related to modern cultural policy. The role of the festival in relation to identity affirmation and identity consolidation is also explored. A multiple case study was conducted in order to compare and analyze three francophone festivals in minority communities in Ontario that take place in different regions, and that have similar and different objectives: 1) La Nuit sur l’étang Sudbury); 2) the Festival franco-ontarien (Ottawa); and 3) the Festival du Loup (Lafontaine-Penetanguishene). By focusing on each of these cases, we are able to give a broader view of the festival phenomenon set in this particular context. This research presents, through the use of documentary sources, fieldwork observations and interviews with festival organizers, audience members and artists, the perceptions they have and the use they make of the festival. It also sheds light on the contribution of the festival pertaining to the aforementioned cultural mechanisms and if the actors directly implicated in this type of event perceive them as being an important issue for Frenchness. In sum, the various contributions of francophone festivals in Ontario studied in this research demonstrate how these events act as vectors of cultural vitality of a francophone minority community.

Aspects of memory and identity with reference to the prose of Dana Snyman will be reflected in this research report. Concepts from memory studies, such as cultural and collective memory, collective identity as well as nostalgia and loss will serve as the matrix for a reading of his narratives. The reception of Weg, an Afrikaans outdoor magazine (and specifically the contri- butions by Snyman) amongst readers typified as the Weg-generation will be studied. Since the political transformation of 1994, there has been a renewed attempt by Afri- kaners to explore their identity and status in the new dispensation. Snyman’s nostalgic representation of this process can be linked to a current trend in Afrikaans literature where identity and roots are explored in order to redefine Self and Other. His stories document the Afrikaner culture of a bygone era with a view of coming to terms with that past. / Afrikaans / Thesis (M.A. (Afrikaans))

Les communautés s’imaginent (Anderson, Hobsbawm, Gellner), mais comment l’invention est-elle diffusée et transformée en identité collective ? Cette théorie communicationnelle de la nation clarifie le concept flou d’invention de tradition en distinguant invention, transmission par un média (F. d’Almeida, J. Assmann), et transformation de l’invention en tradition, du présent en passé. L’hypothèse est que le plus important n’est pas dit : le message est implicite, et le média est invisible en tant que tel. L’implicite permet une naturalisation qui s’adresse en partie à l’inconscient, garant de l’intangibilité de la nation (C. Kerbrat-Orecchioni, M. Douglas). Les Saxons de Transylvanie, minorité allemande de Roumanie, ont choisi en 1990 l’émigration collective en Allemagne ; avec un début au XIIe siècle, une fin au XXIe, et des mutations identitaires dans un monde multiculturel, puis tendant vers la monoculturalité, et aujourd’hui la transculturalité, ils sont un terrain d’observation particulièrement pertinent. L’étude de leur historiographie, musée, Eglise, et club de montagne montre qu’ils ont entre les lignes réinventé le temps, l’espace public et le territoire, pendant que l’implicite figeait le temps, sacralisait la société et géologisait le territoire. Selon Karl W. Deutsch, un peuple est une communauté de communication, qui échange plus intensivement vers l’intérieur que vers l’extérieur. Un pont est ainsi créé entre théories des nations et nationalismes et Sciences de l’information et de la communication. Les différents implicites président à la fois à la construction nationale, au maintien des Etats-nations et à celui des dictatures, avec des similitudes troublantes entre les nations et les époques. / Communities imagine themselves (Anderson, Hobsbawm, Gellner), but how is the invention spread and transformed into collective identity? This communication theory of nation clarifies the blurred concept of invention of tradition by distinguishing invention, transmission by a media (F. d’Almedia, J. Assmann), and transformation of invention into tradition, of present into past. The hypothesis is that the most important is not being said: the message is implicit and the media is invisible as such. Implicit meaning allows a naturalization that appeals in part to the unconscious – the guarantor of the nation’s intangibility (C. Kerbrat-Orecchioni, M. Douglas). Transylvanian Saxons, a German minority in Romania, chose collective emigration to Germany in 1990. With a beginning in the 12th century, an end in the 21st century, and identity transformations in a world first multicultural, then tending to monoculturality, and today to transculturality, they are a particularly relevant field observation. Studies of their historiography, museum, church and mountain club show that they have between the lines reinvented time, public space and territory, while the implicit froze time, sanctified society and ‘‘geologyzed’’ the territory. According to Karl W. Deutsch, a population is a community of communication who exchanges intensively more to the inside than the outside. Thus, a bridge is being built between the theories of nations and nationalism and communication studies. The different forms of implicit steer invisibly the national construction, the maintain of Nation-states and also of dictatorships with disturbing similarities between nations and eras.

„Weshalb gibt es keine NATO in Südostasien?“ – mit dieser Frage wird darauf verwiesen, dass die USA mit dem Beginn des Kalten Krieges auf dem amerikanischen Kontinent, in Europa, im Südpazifik, in Südostasien und im Mittleren Osten sicherheitspolitische Bündnisse etablierten, dass diese jedoch im Hinblick auf ihre Reichweite und bindende Kraft, ihre strukturelle Ausgestaltung und vor allem die im Bündnisvertrag eingegangenen Verpflichtungen gegenüber den Bündnispartnern höchst unterschiedlich waren. Während die USA im Rahmen des Nordatlantikpaktes (NATO) und des Vertrags über die Organisation der Amerikanischen Staaten (OAS) bereit waren, weitgehende Verpflichtungen einzugehen, war ihre Einbindung im pazifischen Raum im Bündnis mit Australien und Neuseeland (ANZUS) bzw. in Südostasien (SEATO) weit weniger verbindlich. Dem Bagdad-Pakt im Mittleren Osten, den sie zwar mitinitiierten, traten sie schließlich formal nicht bei. Innerhalb dieser Arbeit wird nachgewiesen, dass die bisherigen Allianztheorien diese unterschiedliche Politikkonzeption nicht erfassen können, da sie kulturelle Faktoren zu wenig berücksichtigen. Desweiteren wird aufgezeigt, dass die US-Allianzpolitik nach dem Zweiten Weltkrieg von eben solchen kulturellen Faktoren wesentlich geprägt wurden, wobei insbesondere der Einfluss einer kollektiven Identität basierend auf Vorstellungen einer Überlegenheit der weißen Rasse, dem „White-supremacy-thinking“, in den Vordergrund gestellt wird. / „Why is there no NATO in South East Asia?“ – this question leads to an interesting observation. With begin of the Cold War, the United States were eager to build a chain of various alliance systems in the different region of the world. Their basic intention for developing this policy strategy was on the one hand to contain a further expansion of the communist block under leadership of the Soviet Union and on the other hand to bind the participating nations closer to themselves. In this way, in not even a decade there came into existence the North Atlantic Treaty Organization (NATO), the Organization of American States (OAS), the Australien-New Zealand-United States Pact (ANZUS), the South East Asia Treaty Organization (SEATO) and the Baghdad-Pact. But it is remakrable that although all these alliances were founded by the United States with similar intentions, their institutional design, their scope and the treaties itself differed a lot. While the United States, for example, were willing to enter into broad commitments within the NATO, they were much more hesitant to do the same within the SEATO. This work argues that traditional theories concerning alliances are not able to explain these different approaches because they neglect cultural factors as important variable. It is shown that cultural considerations played a preeminent role in the decision making process in the United States and that these cultural considerations were still heavily based on racially stereotypical thinking and the belief on „White Supremacy“.

This study has focused on how the Facebook group #jagärhär has been working on inviting people to participate in the conversation against hate culture online. To examine this, we have conducted qualitative interviews with members and administrators from the group, and made a rhetorical text analysis on posts made in the group. The theoretical concepts used in the analysis are: convergence, participatory culture and democracy, collective intelligence, collective identity and doxa. By using these theoretical concepts, certain strategies in the group could be seen. Some of the most important strategies and tactics that could be seen were that the group had a strict structure - to facilitate engagement and participation - and that there was great focus on being encouraging and motivating in their language. It was also seen that it was important for the group to be visible in traditional media, and to be noticed by public figures - like celebrities - in order to be more visible and to inspire more people to participate / Denna studie har undersökt hur Facebookgruppen #jagärhär har gått till väga för att bjuda in till deltagande i samtalet mot hatkultur online. För att undersöka detta har vi gjort kvalitativa intervjuer med medlemmar och administratörer från gruppen, samt gjort en retorisk textanalys på inlägg som gjorts i gruppen. De teoretiska begrepp som använts i analysen är: konvergens, deltagarkultur och demokrati, kollektiv intelligens, kollektiv identitet och doxa. Genom att använda dessa teoretiska begrepp kunde vissa strategier i gruppen skönjas. Några av de viktigaste strategier och taktiker som kunde ses var att gruppen hade en tydlig struktur - för att underlätta engagemang och deltagande -  och att det var stort fokus på att vara uppmuntrande och motiverande i sitt språk. Det gick även att se att det var viktigt för gruppen att synas mycket i traditionella medier, samt att uppmärksammas av offentliga personer, för att kunna bli mer synliga och kunna inspirera fler till att delta.

Made available in DSpace on 2016-04-29T13:31:23Z (GMT). No. of bitstreams: 1 O caicara de Ubatuba.pdf: 1446326 bytes, checksum: ffb12023ad6243b064d219a663808134 (MD5) Previous issue date: 2006-05-15 / nenhum / Ubatuba´s history studies, the formation of the caiçara collective identity and the main problems faced nowadays by this county and its population. Problems also responsible for the continuing fragmentation and dilution that the caiçara culture has been suffering along the years. Several movements in order to preserve or recover such culture could be observed, however, there is no use thinking about preserving populations considered traditional , as it should preserve the Atlantic Forest, as an example. Trying to keep it alive in the actual world, self-transformation is the path indicated in this work. But it will only be accomplished through the awareness and critique appropriation of its own traditions by the people involved, if they desire it, through the development of political projects. The theory developed by Habermas (1983;1987;2002;2004) helps to develop such reflections and to propose the communication as a way to reach the understanding to the actual existent problems. The analysis of the facts has as a main point a critique to the functioning of the capitalist system, responsible for the exclusion of the groups, mainly of those who have the mark of their cultural and traditional identity, which distinguish them / Estuda a história de Ubatuba, a formação da identidade coletiva caiçara e os principais problemas enfrentados atualmente por este município e sua população. Problemas responsáveis também pela continuidade da fragmentação e diluição que a cultura caiçara vem sofrendo ao longo do tempo. Vários movimentos no sentido de se preservar ou recuperar tal cultura puderam ser observados; entretanto, não se pode pensar em conservar populações consideradas tradicionais como se deve preservar a Mata Atlântica, por exemplo. Para tentar se manterem vivas no mundo atual, a autotransformação é o caminho apontado neste trabalho. Mas ela se dará somente a partir da conscientização e apropriação crítica das próprias tradições pelos envolvidos, se assim o desejarem, através do desenvolvimento de projetos políticos. A teoria desenvolvida por Habermas (1983;1987;2002;2004) auxilia a desenvolver tais reflexões e a propor a comunicação como uma maneira de se buscar o entendimento para os atuais problemas existentes. A análise dos fatos tem como eixo principal uma crítica ao funcionamento do sistema capitalista, responsável pela exclusão de grupos, principalmente daqueles que carregam a marca de sua identidade cultural e tradicional , que os diferenciam

Cette recherche examine les pratiques politiques médiatisées des migrants marocains. En mobilisant une double approche diachronique et synchronique, on montre dans un premier temps que ces pratiques ne datent pas d’aujourd’hui mais qu’elles sont concomitantes aux premières vagues migratoires marocaines. A travers l’analyse d’un corpus de « presse militante », on approche la façon dont se manifestent les appartenances, les différentes stratégies de représentation d’un soi collectif ainsi que les formes d’expression des identités politiques de ces migrants, pendant la période coloniale et durant le processus de démocratisation du Maroc. On étudie dans un deuxième temps les pratiques politiques qui se construisent, circulent et se donnent à voir dans différents espaces en ligne pour comprendre comment elles participent à la construction et à la réécriture de la marocanité. Toutes ces pratiques politiques médiatisées ne se déroulent pas dans un vide social. Il est primordial de prendre en compte, pour leur appréhension, du cadre sociopolitique dans lequel elles se déroulent mais aussi de la question de la stratification sociale. Au delà de la question de la technique, c’est l’action symbolique d’écriture de la politique qui réunit l’ensemble des acteurs migrants engagés dans ce type de pratiques depuis les années 1930 et jusqu’à nos jours. Le geste d’écriture, comme action performative promettant d’obtenir une existence et une visibilité, est toujours accompagné par cet espoir de reconquérir une parole confisquée par un pouvoir politique dominant. A travers la médiation de l’écriture, ces pratiques médiatisées sont l’expression d’une volonté d’action de quelques groupes de migrants, déterritorialisés et non investis d’autorité, mais qui veulent prendre la parole pour s’exprimer sur ce qui se passe là-Bas, dans leur pays d’origine. / This research examines the mediatized political practices of Moroccan migrants. By mobilizing a double diachronic and synchronic approaches, this paper shows firstly that these practices are not new but concomitant with the first Moroccan migration waves. Through the analysis of an “activist press” corpus, this research shows how memberships, the different strategies of representation of collective, and political identities of these migrants during the colonial period and during the process of democratization in Morocco, are manifested. Secondly, this paper studied political practices, which circulate in different online spaces, to understand how they contribute to the construction and rewriting of the “Moroccaness”. For a better understanding, it is essential to take into account the socio-Political context in which these mediatized political practices are developed, in addition to issues of social stratification. Beyond the question of technology, it is the symbolic action of writing the policy that gathers all migrant actors who have been engaged in such practices since the 1930s until today. The act of writing as a performative action, which holds the promise of achieving existence and visibility, is always accompanied by the hope of regaining a voice, which has been cloaked by the dominant political power. Through the mediation of writing, these practices are the expression of the action of some migrant groups, who are deterritorialized and not invested with any authority, but who want to take the floor to articulate about what is happening in their homeland.

Não alheia às mudanças culturais e econômicas ocorridas durante o século XX, é possível dizer que a relação clássica entre homem e cidade também se transforma. Comparáveis a uma composição de retalhos aglutinados, as cidades pós-modernsas se fragmentam e diluem equanto o homem se torna alienado, perdido em meio à homogeneidade e ao caos urbano no qual ele reside. Em resposta a este cenário, diversos autores desde a década de 1960 vêm debatendo a temática da revalorização urbana, sua viabilidade e as possibilidades pelas quais poder-se-ia, eventualmente, reestruturar um vínculo sociourbano íntimo e sólido. Aceitando a premissa e presumindo que a utilização da rua é indispensável para a manutenção de uma vivência urbana mais saudável, o presente trabalho refere-se ao estudo de como, nas cidades contemporâneas, as ruas - vistas enquanto espaços livres - poderiam ser compreendidas como um equipamento urbano para convivência coletiva. Permeando todo o tecido urbano, este se articularia na escala da cidade por meio da influência de pontos polarizadores sociourbanos. Também chamados de lugar, é ponderado que esses pontos são determinantes à revalorização urbana. Assim como outros autores, acredita-se que a terminologia designa um espaço apropriado por meio de seu uso, onde ocorre uma transformação sociourbana intrínseca a partir de então determinante da personalidade de ambas as partes. Dessa forma, o lugar é solo fértil para cultivo de identidades coletivas, imprescindíveis ao processo de referenciamento do homem alienado. Todavia, é exposta a pergunta: que uso, que viviência urbana, seria capaz de desencadear tal processo? No intuito de responder o questionamento, ao longo desta dissertação tentar-se-á argumentar que reside no uso intencional de compartilhar os espaços públicos livres a capacidade de ativar o potencial cívico de um espaço. A fim de problematizar tais apontamentos, foram selecionados dois estudos de caso na cidade de São Paulo: Largo da Batata e Vale do Anhangabaú. Embora ambos sejam praças importantes no contexto da metrópole, por um lado são encontradas pistas de que uma nova vida comunitária nasce no Largo da Batata, enquanto no Vale do Anhangabaú não parece ser encontrada vivência distinta da passagem descompromissada pelo local, alheia à praça. De tal forma, serão analisados aspectos sociais e urbanos de ambos os estudos de caso, estabelecendo um diálogo entre as partes; espera-que ao expor suas similaridades e diferenças seja possível principiar, ou não, respostas às inquietações que movem esta dissertação. / Not oblivious to cultural and economic shifts that occourred in the XX century, it is plausible to say that the bond between humanity and the cities also changes. Comparable to a cluster of scattered images, post modern cities become fragmented and diluted images of itself wereas men becomes alienated, lost amid urban homogenity and chaos. In face of this reality, since the 1960\'s, an wide array of authors have discussed the theme of urban reappropriation, estrategies and visions focused in the relationship between man and cities, in order to stablish, or not, an stronger linkage among them. Accepting this premiss and believing that the use of the streets is indispensible to maintein a healthy urban life, this dissertation intends to debate how, in contemporary cities, streets - read as urban open spaces - could be seen as a community public center. Spread out permeating the urban fabric, this notion would be articulated in the scale of the city by means of influence of a few spots of urban and social significance. Also denominated as place, it is pondered that these spots are of foremost importance to urban revaluation. In accordance to some authors, it is believed that the terminology designates a space that was reappropriated by its social use, where occours an intrinsic social and urban transformation that form than will shape out both personalities. Therefore, the place is seen as fertile ground for cultivating collective identities, indisposable to the process of social referencing of man. Nevertheless, it is wondered: which use is this, which urban experiences, that capable to set of such transformations? Motivated by this question, through out this dissertation it will be argued that resides in the intentional act of sharing urban open spaces the habbility to activate the latent potencial for them to turn into places. In order to problematize these allegations, it was selected two case studies in the city of São Paulo: the Largo da Batata and the Vale do Anhangabaú. Although both are proeminent squares in the metropolis context, while it could be said that a new communal life arises in the Largo da Batata, by other side in Vale do Anhangabaú it is not found distinct experiences other than uncompromised passages, oblivious to the square. Therefore it will be analised social and urban aspects of both case studies to establish a dialogue between them; it is expected that by exposing its similarities and differences it will be possible to answer some of the concerns that motivate this dissertation.