Ce travail porte sur 1'histoire de la presse écrite en Guinée entre 1925 et 2010, i.e. entre l'apparition du premier périodique et la fin de la 2e République. À l'instar d'autres pays africains, les Guinéens sont entrés en contact avec les journaux durant la colonisation. La presse fut d'abord contrôlée par les autorités avant d'être appropriée par les élites politiques dans leur lutte anticoloniale. Si les missionnaires catholiques ont été les précurseurs (création de La Voix de Notre-Dame), c'est après 1945 qu'une presse plurielle et africaine émerge, avec des journaux variés (Coup de Bambou, Phare de Guinée, La Liberté...). Les leaders politiques et syndicaux utilisent la presse comme un instrument de contre-pouvoir et comme un puissant moyen de mobilisation populaire. Cette relative liberté prend fin eu 1958, à 1'indépendance. Le nouveau régime de parti unique met la main sur La Liberté, publication du PDG-RDA, qui, sous le nom d'Horoya, devient l'unique journal d'information autorisé. Ce monopole étatique entraîne une forte désaffection du lectorat. Après la prise du pouvoir par une junte en 1984, la mise en place du multipartisme contribue à l'instauration de la liberté de presse au début des années 1990. Considérée comme le « printemps de la presse », la décennie voit éclore des centaines de titres éphémères, souvent hebdomadaires ou mensuels. Notre thèse analyse ce phénomène et propose deux études de cas, centrées sur des groupes de presse apparemment solides : Le Lynx-La Lance et L'Indépendant-Le Démocrate. Elle propose enfin un bilan de la situation de la presse guinéenne en 201O. / This work deals with the history of press in Guinea between the 1920s and 2010, that is to say between the 1st publication of a periodical in colonial days and the end of the 2nd Republic, that witnessed press liberalization. Like many Africa n countries, Guineans had their first contacts with newspapers during colonial rule. At first, press was controlled by colonial authorities before being adopted by the elite as a weapon in their anti-colonial fight. The Catholic missionaries-with La Voix de Notre-Dame- were press pioneers, along with some newspapers owned and published by colonists. The end of WW II witnessed the birth of a plurality of African papers such as Coup de Bambou, Phare de Guinée, La Liberté... The political and union leaders used press as a tool to contradict the authorities and also as a strong means to mobilize people and voters. This relative freedom of speech ended with the independence in 1958. The new unique party regime renamed La Liberté, the organ of the Rassemblement Démocratique Africain: it became Horoya, the one and only political periodical allowed to be published from 1958. This state monopoly provoked dramatic disaffection from the readership. After the 1984 coup, the country witnessed a graduai process of change in the context of multiparty. Considered as a 'Spring of the press', the 1990 decade recorded the publication of hundreds of ephemeral papers. Our work deals with this process and focuses on several case-studies, especially on two apparently strong press enterprises: Le Lynx- La Lance and L'Indépendant-Le Démocrate. It also tries to give a balanced appraisal of the situation of the press in 2010.

Nous ignorons ce qu’est l’Afrique, d’une ignorance qui a eu et continue d’avoir des conséquences insoutenables pour les Africain-e-s. Pour contribuer à y remédier, nous entreprenons de poser la question « Qu’est-ce que l’Afrique ? » comme une question philosophique et, pour y répondre, d’élaborer un concept d’Afrique. L’étude de l’histoire de l’Afrique, de la fin du XVe siècle aux indépendances, fait apparaître la productivité unificatrice et libératrice de la négation africaine de la négation coloniale de ce qui, de ce fait, devenait l’Afrique. Ce que nous proposons d’appeler « la négativité africaine » se caractérise par la contingence de son commencement, la relative circonscription de ses périodes et de ses espaces, l’hétérogénéité de ses processus. Sa connaissance requiert ainsi un concept singulier et empirique d’Afrique, dont l’ancrage dans le réel dépend d’un agencement épistémologique cohérent des différentes sciences humaines pour l’analyse, dans tous les domaines possibles (politique, droit, économie, art, etc.), des dispositifs de la domination de l’Afrique. La connaissance des modes d’accomplissement de la négativité africaine requiert aussi de la considérer dans l’horizon du monde. L’inadéquation entre le concept de monde (qui suppose son unité) et sa réalité (sa division, révélée par l’asymétrie des frontières) permet à la fois d’affirmer son inexistence et d’étudier l’intensité de sa scission en Afrique.Posant ainsi le problème philosophique de l’Afrique comme celui de l’inexistence du monde, nous élaborons son concept comme celui de l’u-topie de l’existence du monde, et nous soutenons la nécessité et la liaison des unifications politiques de l’Afrique et du monde. / We do not know what Africa is, and that ignorance has long had and still has unbearable consequences for African men and women. To bring a healing contribution to that, we undertake to raise the question: what is Africa? as a philosophical question and, in order to answer it, to put together a concept of Africa.Studying the history of Africa, from the end of the 15th century to the independencies, brings out the unifying and liberating productivity of the African negation of the colonial negation of what, thereby, became Africa. What we suggest to call “African negativity” is characterized by its contingent beginning, the relative circumscription of its periods and spaces, the heterogeneous nature of its processes. Its knowledge requires a singular empirical concept of Africa, whose rooting in reality depends on a coherent epistemological organizing of various human sciences in order to analyse, in all possible fields (politics, law, economics, art, and so on), the “dispositifs” of domination of Africa.The knowledge of the ways in which African negativity reaches completion also requires to take into consideration its worldwide dimension. The inadequacy between the concept of world (implying its unity) and its reality (its division, revealed by its asymmetrical frontiers) makes it possible at the same time to assert its inexistence and to fathom the intensity of its splitting apart in Africa.Thus raising the philosophical problem of Africa as that of the inexistence of the world, we further develop its concept as that of the u-topia of the existence of the world, and we maintain the need and radical interdependence of political unifying processes of Africa and the world.

This work is dedicated to francophone authors : Aimé Césaire and Mohammed Khaïr- Eddine, to their creation and to the epoch when it was written. Even though they were originated from different countries (Martinique and Morocco) and from different epochs (before and after the decolonization), their poetics are similar in many points. Even if their historical experiences are closely connected by phases of french colonialism. The goal of this work will be to compare their poetics and to analyse how the epoch influenced and interconnected those two authors, and how they reacted to it. In the first part the common will to renovate their national literature will be described and their means to achieve this goal will be explored. The following part will be concentrated on the work of those two writers, on the characteristic attributes, on the recurrent symbols in their works and on the significance of the place of birth. The last part will be dedicated to the context, in which the authors wrote, and will clarify how the context unit or divide them. In this work, we will continuously compare common aspects of their poetics and in the same time the modification of those aspects during the transition from the colonialism to post- colonialism. Then, we will explain how this passage of the regime changed the...

[pt] O Ídolo de Pedra trata de forma romanceada o episódio conhecido como A Santidade de Jaguaripe, seita indí­gena que floresceu no século XVI na Bahia e foi rotulada como heresia durante a primeira visita do Santo Ofí­cio ao Brasil em 1591. Resultado do hibridismo entre a doutrina católica - propagada pelos jesuí­tas e mal assimilada pelos Í­ndios - e as crenças nativas, a Santidade teve o poder de arrebatar para o seu culto os próprios colonos portugueses, fascinados pelo grau de participação exigido em suas cerimónias. É este aspecto que O Ídolo de Pedra utiliza para provar a hipótese de que a popularidade da seita jazia justamente nessa oferta de uma experiência mí­stica inexistente nas celebrações da Igreja Católica da época. / [en] The Stone Idol is a fictional attempt to recreate the episode known in Brazilian history as A Santidade de Jaguaripe (The Jaguaripe Sanctity), an indian cult that flourished in the sixteenth-century, in Bahia, and was labelled as a heresy by the Inquisition during its first visit to Brazil in 1591. A result of the hybridism between the Catholic doctrine - propagated by the Jesuit fathers and misunderstood by the Indians - and native beliefs, the Sanctity had the power of enthralling even the Portuguese settlers, fascinated by the degree of participation demanded in its cerimonies. It is this very aspect that The Stone Idol employs to put forward the hypothesis that the cults popularity lay exactly in the offer of a mystic experience that was absent from the Catholic church celebrations at the time.

On 15 August 1947, the British government withdrew from India and partitioned the subcontinent to create two new nation-states: India and Pakistan. The Partition of India and Pakistan has been studied chiefly as a historical phenomenon with legacies that reach into the present. Questions of geography and space are crucial to this history, yet have hitherto received scant attention. This dissertation is a historical geography of Partition that probes the interplay of temporality and spatiality, and the historical and geographical layering, at work in the making of India and Pakistan. It treats Partition as both an event and a process, examining how the 1947 borders were rooted in a set of imaginative geographies and material geographical practices that were fashioned for and applied to the purpose of refashioning territory as part of a transfer of colonial power to independent postcolonial states and the making of new (national, religious) identities. The dissertation teases out the constitutive role of ideals and practices of territorial and cultural imagining, classification, mapping and boundary-making in this historical geography, but also highlights their contingent and contested qualities. It critically analyses and reframes Partition historiography using a range of theoretical literatures (especially critical geographical work on empire and strands of postcolonial and subaltern theory) that foster a sensitivity to the entanglements of power, knowledge, geography, expertise in the context of Partition, and draws on an eclectic range of primary sources, including the hitherto unused papers of the geographer Oskar Spate. Parts I and II trace strands of geographical and cartographic representations of ‘India' and ‘Pakistan' before 1947. Part III examines the geographies and spaces of the Punjab Boundary Commission of July 1947, in which Spate participated as an advisor to the Muslim League. Part IV points to the continued relevance of these geographies of Partition and their critical framing in this dissertation as lines of power.

Cette étude se propose d’analyser les relations entre le paysage, l’écriture et l’image dans les romans de Jane Urquhart afin de rendre compte des enjeux politiques et esthétiques des interrogations qui sous-tendent l’écriture paysagère dans son œuvre. En mettant en scène différentes manières de voir, de regarder et d’appréhender l’environnement, la romancière fait perdre son caractère d’évidence au paysage, défini comme une vue que le regard du spectateur embrasse. En effet, chez Urquhart, il n’y a pas du paysage, mais des paysages, le texte travaillant les cadres intertextuels et interpicturaux pour faire jouer les écarts entre les différentes formes que peut prendre le paysage. Il ne convoque pas l’image pour dire le paysage, mais pour mettre en lumière les limites de sa définition visuelle et esthétique. Ceci nous invite donc à repenser le lien entre visibilité et paysage. Refuser de dire le paysage par le biais de l’effet-tableau et de l’ekphrasis paysagère pour mieux le dissocier de sa définition picturale permet à Urquhart de réfléchir au rapport analogique entre le faire de l’image et l’épreuve paysagère. L’effacement du visible, par lequel le texte cherche à détacher le paysage et l’image de leur définition aspectuelle, est ainsi une problématique d’écriture. Si, dans tous les romans d’Urquhart, la langue s’affronte à un espace, ce qu’elle cherche à en dire et à mettre en œuvre varie. On peut rendre compte de cet infléchissement en faisant jouer l’ambivalence de l’expression « l’épreuve de l’écriture », expression dans laquelle l’écriture est à la fois matière et sujet. / This dissertation proposes to analyze the relations between landscape, images and text in the novels by Jane Urquhart in order to shed light on the political and aesthetic interrogations underlying her landscape writing. As Urquhart dramatizes different ways of seeing, representing and experiencing landscape, the very term no longer appears self-evident, which may prompt the reader to prefer the plural form: landscapes. Indeed, the interplay between the intertextual and interpictorial frames the novelist draws upon and displaces becomes a field of investigation. She does not conjure up the pictorial image to better describe landscape, but rather to probe the limits of its visual and aesthetic definition as “a view or prospect of natural scenery.” By doing so, she reconsiders the relation between visibility and landscape. Refusing to write about the latter through “painting-effects” or ekphrasis, she reflects upon the analogy between the efficacy of images and landscape as an event in the course of which the beholder is affected by his/her surroundings. The erasure of the visible provides her with a device to dissociate both the pictorial images and landscape from aspectual apprehension. While in each of her novels language is confronted with the challenge of representing space, one may read them as a series of reconfigurations which can be accounted for by considering what the text does in relation to landscape.

Ce travail porte sur l’histoire de la statistique d’État en Égypte au cours de la période 1875-1922 et s’intéresse au rapport entre le développement d'un système cognitif d'information statistique et les transformations marquant la rationalité gouvernementale à l’ère coloniale. Il cherche par ce biais à « endogénéiser la construction de l’outil statistique », par rapport à l’analyse du fonctionnement de l’État égyptien au cours de cette période. / My dissertation deals with the emergence and development of statistics, as a field of knowledge and practice in Egypt during the colonial era (1875-1922). It attempts to explore the complex relationship between knowledge production and colonization by analyzing how the emergence of new forms of enumeration and classification contributed to the making of the colonial State in Egypt.

The purpose of this dissertation is to enact and poetically story the nonlinear emergence of an a/r/tographic practice called gathering—a situated art practice of storying, doing, and making as researching and thinking—in multiple contexts, including early childhood teacher education and imperial and settler colonialism in Canada. Over two years, I sustained a ritual of gathering where I (re)read texts (e.g., Indigenous theories, Chicana feminisms, antiracist theories, postcolonial theories, and subaltern theories) and (re)walked the neighbourhood of my apartment on the stolen territories of the Lkwungen people, who are one of the Coast Salish peoples, on southern Vancouver Island, British Columbia. While I walked and as I read, I attended to how other artists, animals, and I gathered objects and ideas, the effects of the environment and weather, and the theoretical orientations and contexts of the ideas and objects. The poetic stories in this dissertation entangle bits of the ideas and objects I gathered during my walks and readings. I also story how my personal artistic process of gathering unfolded into teaching an inclusive practice course in the Early Childhood Care and Education Department at Capilano University. I and my class of preservice early childhood educators gathered on and around the Capilano campus, located on the traditional territories of Coast Salish peoples, including the Tsleil-Watuth, Skwxwú7mesh, shíshálh, Lil’Wat, and Musqueam Nations. With this a/r/tographic research, I offer a pedagogical and aesthetic way with which to attune to the process, conditions, and situations of engaging multiple theories. I inquire into different ways of relating with and taking responsibility for others and into what kinds of partial, incomplete, and imperfect regenerations, possibilities, and futures present themselves through gathering within a context of imperial and settler colonialism in Canada. / Graduate

The Caliphate was a fundamental part of Islamic society for nearly 1300 years. This paper seeks to uncover what effect the removal of this institution had on the mobilization of Muslims in several parts of the world; Turkey, Egypt, and British India. These countries had unique experiences with colonialism, secularism, nationalism, that in many ways conditioned the response of individuals to this momentous occasion. Each country’s reaction had a profound impact on the future trajectory of civil society, and the role of Islam in the lives of its citizens. The conclusions of this paper challenge the monolithic depiction of Islam in the world, and reveal the origins of conflict that these three centers of Muslim power face today. Much of the religious narrative now commonplace in Muslim organizations derive from this pivotal event in world history.

This thesis examines the current relationship between Aboriginal and EuroCanadian Anglicans in the Northwest Territories and the Yukon as they seek to move beyond past hurts into a more positive future. After three field trips to Canada's North, visiting seven communities and interviewing seventy-nine individuals, complemented by archival research, I realized the dominant narrative based on a colonialism process linking residential schools, Christian Churches and federal government in a concerted effort to deliberately destroy Aboriginal peoples, cultures, and nations was not adequate to explain what happened in the North or the relationship that exists today. Two other narratives finally emerged from my research. The dominant narrative on its own represents a simplistic, one-dimensional caricature of Northern history and relationships. The second narrative reveals a more complex and nuanced history of relationships in Canada's North with missionaries and residential school officials sometimes operating out of their ethnocentric and colonialistic worldview to assimilate Aboriginal peoples to the dominant society and sometimes acting to preserve Aboriginal ways, including Aboriginal languages and cultures, and sometimes protesting and challenging colonialist policies geared to destroying Aboriginal self-sufficiency and seizing Aboriginal lands. The third narrative is more subtle but also reflects the most devastating process. It builds on what has already been acknowledged by so many: loss of culture. Instead of seeing culture as only tangible components and traditional ways of living, however, the third narrative focuses on a more deep-seated understanding of culture as the process informing how one organizes and understands the world in which one lives. Even when physical and sexual abuse did not occur, and even when traditional skills were affirmed, the cultural collisions that occurred in Anglican residential schools in Canada's North shattered children's understanding of reality itself. While the Anglican Church is moving beyond colonialism in many ways - affirming Aboriginal values and empowering Aboriginal people within the Anglican community, it nevertheless has yet to deal with the cultural divide that continues to be found in their congregations and continues to affect their relationship in Northern communities where Aboriginal and EuroCanadian people worship together yet remain separate.