Le roman Le Quatrième siècle, considéré comme un pilier de l’œuvre de l’écrivain martiniquais Édouard Glissant, est une réinvention du passé et de l’histoire des Antilles, tout en présentant une dimension moins étudiée : celle de l’enracinement dans le nouveau pays, de la création d’une communauté singulière et métissée. Glissant suggère que, malgré l’abolition de l’esclavage, beaucoup de chemin reste encore à faire et que la construction d’une identité passe par des ancrages solides et multiples dans le pays. Afin d’explorer ce thème, cette étude analyse la construction du parcours figuratif de l’enracinement dans Le Quatrième siècle. L’étude de divers personnages et de certains éléments du paysage, en particulier la mer, les mornes et la plaine, permettent de mieux cerner l’écriture de l’enracinement dans cette œuvre. En effet, par le biais de l’onomastique, des figures emblématiques de la colonisation, de la déconstruction des relations de pouvoir et du symbolisme de l’espace, Glissant met en scène les limites du marronnage, créant plutôt un imaginaire centré sur la définition de la collectivité à travers un lent processus d’enracinement et d’appropriation de l’espace. / The novel Le Quatrième siècle, considered as a pillar of the work of the Martinique writer Édouard Glissant, is a reinvention of the past and history of the Antilles, while presenting a less studied dimension : that of taking root in the new country, the creation of a singular and mixed-race community. Glissant suggests that, in spite of abolition, a long road still lies ahead and that the construction of an identity passes by solid and multiple anchoring in the country. In order to explore this topic, this study analyzes the construction of the figurative course of enrooting in Le Quatrième siècle. The study of various characters and certain elements of the landscape, in particular the sea, the mountains and the plain, make it possible to better determine the process of taking root in this novel. Indeed, through onomastic means, the emblematic figures of colonization, the deconstruction of the relations of power and the symbolism of space, Glissant sets the limits of marronnage, creating a universe centered on the definition of community through a slow process of enrooting and the appropriation of space.

Swedish Amnesty was founded in 1964 for the purpose of working for the release of prisoners of conscience. Forty years later the organization has expanded its realm of activity to include ideas such as women’s rights, homosexuals’ rights and corporate responsibility for human rights. When these ideas were first introduced, they challenged prevailing assumptions about what the organization should be concerned with. Adopting a longitudinal approach, this dissertation investigates how these three ideas have been transformed from organizational anomalies into organizational practices. This study contributes to organizational institutional theory in general, and the translation of ideas in particular. The study shows that the translation of ideas in an organization is characterized more by conflicting interests and power relationships than previous research in the area has suggested. Four different editing strategies through which ideas were translated into practice could be seen: assimilation, colonization, creolization, and loose coupling. The processes were driven by institutional entrepreneurs who had a personal interest in the ideas and who saw the organization as a tool for promoting their development in society. The entrepreneurs were primarily new members who were shaped more by their historical life trajectories than by the organizational context into which they had entered. The study shows that the institutionalization of ideas about new practices is an incremental process in which ideas are translated into the organization in piecemeal versions. It suggests that institutionalization is an ongoing process in which the practice changes continuously. At the same time this process is also characterized by a certain amount of stability. New practices blend elements of old ones. Finally, this study has shown that organizational identities and interests are not antecedents of action, but rather are something emerging in the translation process.

Den här studien gäller Romersk järnålder i Sverige och Storbritannien med fokus på den senare. Det är en komparativ analys av utvalda delar av den materiella kulturenfrån ett antal olika lokaler i Sverige och Storbritannien med intentionen att skapa vidare förståelse rörande romersk influens i dessa regioner. Vidare är intentionen att uppsatsen skall undersöka möjliga likheter eller skillnader och därigenom dra slutsatser om romerska influensen var stark eller svag i de utvalda bosättningarna i Storbritannien och Sverige. Var den så kallade Romaniseringen för samtliga invånare eller var den enbart reserverad för eliten? / This is a study of the Roman Iron Age in both Sweden and Britain but with a focus on the latter. The study includes a comparative analysis of selected goods in the material culture at a number of different sites in Sweden and Britain in the aim of understanding the extent of the Roman influence at these sites. The aims of the essay is to investigate if we can notice similarities between the Swedish and British setting and thereby draw conclusions regarding the Roman influence or lack of it in the Rural setting of Britain as well as the chosen settlements in Sweden. Was the Romanization of Britain for everyone or was it reserved for the elite?

Introduit dans la vice-royauté de la Nouvelle-Espagne en 1764, le système de l’intendance s’est progressivement diffusé à l’ensemble des territoires composant cette aire géographique. Mon travail porte sur les intendants de la vice-royauté de la Nouvelle-Espagne de 1764 à 1821 qu’ils aient été nommés en pleine propriété ou à titre provisoire. Nous avons mené une étude prosopographique de ces hommes pour l’ensemble des territoires de la vice-royauté (le royaume de la Nouvelle-Espagne, la capitainerie générale du Guatemala, la Louisiane, les îles de Cuba et de Porto Rico, l’archipel philippin). L’étude des origines géographiques, professionnelles et sociales des intendants nous a permis de déterminer le profil de ces agents envoyés aux Indes de Castille. L’analyse du recrutement a révélé ainsi l’importance du capital relationnel dans l’accès aux charges. Tout un pan de notre travail a été consacré dans un second temps à la notion de « carrière », au parcours professionnel. Faisait-on carrière au sein de l’institution de l’intendance ou cette charge constituait-elle une simple étape dans une carrière au service de l’administration de la monarchie ? Telles sont les deux questions qui ont servi de fil conducteur à cette partie. Nous avons aussi souhaité montrer que la charge d’intendant n’avait pas été seulement réservée aux Péninsulaires contrairement à ce que l’on a longtemps cru. Les Créoles ont bien été présents à la tête de l’institution. Notre dernière partie laisse enfin entrevoir l’intégration de certains de ces hommes à la société coloniale. 1821 n’a pas mis fin à la présence des Espagnols en Amérique. Le processus de créolisation a bien été une réalité historique. / Introduced in the viceroyalty of New Spain in 1764, the intendant system has gradually spread to all the territories of this geographical area. My current doctoral research is about the intendants of the viceroyalty of New Spain, whether they’ve been appointed in full ownership or provisionally. We conducted a prosopographical study of these men for all the territories of the viceroyalty (the kingdom of New Spain, the captaincy of Guatemala, the Louisiana, the islands of Cuba and Puerto Rico, the Philippine archipelago). The study of the geographical, professional and social origins allows us to determinate the profile of these agents sent to the Indies of Castile. The analysis of recruitment revealed so the importance of relational capital in the access of charges. Secondly, a significant part of our work has been dedicated to the concept of career, at the professional life. Was there a career within the institution of intendancy or was this charge, a simple step in a career at the service of the monarchy’s administration? These are the two questions that have served as the connecting thread for this part. We also wanted to show that the office of intendant was not only reserved for the Peninsulars, contrary to what we have long believed. The Creoles were present at the head of the institution. Our last part of my thesis finally reveals the integration of some of these men into the colonial society. 1821 didn’t put an end to the presence of Spaniards in America. The process of creolization has indeed been a historical reality. / Introducido en el virreinato de la Nueva España en 1764, el sistema de la intendencia se extendió gradualmente a todos los territorios de esta área geográfica. El tema de mi investigación doctoral trata de los intendentes del virreinato de la Nueva España durante la segundad mitad del siglo XVIII y a principios del siglo XIX hasta la independencia, ya sean nombrados en plena propiedad o como interinos. Se realizó un estudio prosopográfico de estos hombres para todos los territorios del virreinato (el reino de la Nueva España, la capitanía general de Guatemala, la Luisiana, las islas de Cuba y de Puerto Rico, el archipiélago de Filipinas). El estudio de los orígenes geográficos, profesionales y sociales nos permitió determinar el perfil de estos agentes enviados a las Indias de Castilla. El análisis del reclutamiento ha revelado así la importancia del capital relacional para el acceso a los cargos. En un segundo tiempo, nuestro trabajo se consagró al concepto de “carrera” y a las trayectorias profesionales. ¿Se hacía carrera dentro de la institución de la intendencia o más bien constituía este cargo una etapa de la carrera al servicio de la administración de la monarquía? Estas son las dos preguntas que han servido de hilo conductor para esta parte. También hemos querido mostrar que la intendencia no sólo estaba reservada a los Peninsulares a diferencia de lo que hemos creído durante mucho tiempo. Los Criollos estuvieron bien presentes a la cabeza de la institución. La última parte de mi tesis sugiere por fin la integración de algunos hombres en la sociedad colonial. 1821 no puso fin a la presencia española en América. El proceso de criollización fue efectivamente una realidad histórica.

Dès le XVIIIe siècle, des Amérindiens ont raconté leur vie en s'appropriant les codes sémiotiques de la société dominante anglo-américaine blanche : l'anglais, l'écriture alphabétique, la production de textes destinés à être lus.Teintées d'une hybridité générique mêlant, souvent de manière subversive, des pratiques narratives, rhétoriques et discursives issues des mondes amérindien et anglo-américain, ces autobiographies donnent à lire pourquoi et comment leurs auteurs ont abordé le thème ambivalent de l'hybridité socio-culturelle et identitaire dans le contexte tendu de la colonisation.Dans une étude en trois parties (se présenter, se raconter, se recomposer), nous montrerons comment et pourquoi des Amérindiens ont fait le choix de s'exprimer dans des textes autobiogaphiques écrits en anglais. Nous analyseronscomment le fond et la forme interagissent pour créer une « performance » narrative, une poét(h)ique de la créolisation, de laquelle émerge une identité stylistique et conjonctive valorisante à travers les textes de cinq auteurs : les textes du Mohegan Samson Occom (1765 et 1768), les deux récits du Pequot William Apess (A Son of the Forest de 1829 et 1831, « The Experience of the Missionary » de 1833), Life Among the Piutes de la Paiute Sarah Winnemucca Hopkins (1883), History of the Ottawa and Chippewa Indians of Michigan de l'Ottawa Andrew Blackbird (1887), The Middle Five: Indian Boys at School de l'Omaha Francis La Flesche (1900). / As early as the 18th century, some Native American Indians began to give accounts of their lives in autobiographical texts using, often subversively, the semiotic codes of the white, dominant, Anglo-American society: English, alphabetical writing, texts made to be read. As hybrid compositions which combine discursive, rhetorical, and narrative practices from both the Native and Anglo-American worlds, these autobiographies also reveal how and why their authors address the ambivalent issue of socio-cultural and identity hybridity in the tense context of colonization.In a three-part rationale (to present oneself, to narrate oneself, to recompose oneself), this dissertation intends to investigate how, in these texts, the form is responsive to the content in order to create a narrative “performance,” a sort of “aesthet(h)ics” of creolization, from which spawns a valorizing stylistic and conjunctive identity. The autobiographies of five authors furnish the basis of our analysis: Mohegan Samson Occom's untitled manuscripts of1765 and 1768, Pequot William Apess's three different versions (1829 A Son of the Forest, revised in 1831, and “TheExperience of the Missionary,” 1833), Paiute Sarah Winnemucca Hopkins's Life Among the Piutes (1883), OttawaAndrew Blackbird's History of the Ottawa and Chippewa Indians of Michigan (1887), Omaha Francis La Flesche's TheMiddle Five: Indian Boys at School (1900).

La Guadeloupe s’est construite avec la colonisation européenne à partir de la traite négrière, aux dépens des populations africaines, et de multiples vagues de travailleurs migrants (Indiens, Syriens, etc.). Certains auteurs conceptualisent les dynamiques identitaires et ethniques de ces populations soit par une construction identitaire mixte, la créolisation, en rupture avec « l’Ancien Monde » (Glissant, 1997 ; Bonniol, 2006, etc.), soit par une conception essentialiste, l’afrocentricité, en continuité avec l’Afrique, où l’aliénation des anciens empires coloniaux est dénoncée (Asante, 2007; Mazama, 1997). Comment les jeunes Guadeloupéens urbains d’aujourd’hui se représentent-ils leurs identités ? Participent-ils à ce débat idéologique ? Cette étude analyse treize entretiens semi-dirigés de jeunes d’une vingtaine d’années, résidant à Pointe-à-Pitre et ses périphéries urbaines et majoritairement issus de la culture hip-hop, ainsi qu’une série d’observations participantes réalisées dans les studios d’enregistrement de certains répondants (été 2014). À travers leurs discours, l’ethnicité guadeloupéenne est représentée par une vision pluriethnique et parfois mixte, à une vision d’ascendance africaine. Les représentations créoles ou afrocentriques sont rares. Certains jeunes mettent en avant leur africanité et d’autres s’en éloignent en s’identifiant à des ancêtres esclaves ou à une mixité ethnique. La culture hip-hop a également une place importante dans leurs représentations identitaires. Finalement, il est difficile de faire ressortir une tendance générale dans leurs discours, tant leurs dynamiques identitaires sont variées. Ce mémoire démontre l’intérêt de mettre en valeur la diversité des représentations identitaires et l’importance de considérer les discours identitaires individuels plutôt que ceux collectifs présents notamment dans la créolisation ou l’afrocentricité. / Guadeloupe was built around the slave trade of African people, European colonization, and multiple waves of migrant workers (Indians, Syrians, etc.). Some scholars conceptualize the ethnicities and identities of these populations as mixed and “new”; Creolization, where a link to the "Old World" is no longer relevant (Glissant, 1997: Bonniol 2006, etc.). Others see an essentialist notion of African identity, Afrocentricity, while old colonial empires’ cultural alienations are denounced (Asante, 2007: Mazama, 1997). How do young urban Guadeloupeans represent their own identities today ? Do they participate in this ideological debate through their identifications? This thesis is based on thirteen semi-structured interviews of youths in their twenties living in Pointe-à-Pitre and peripheral urban areas who mainly associate themselves with hip-hop culture, and a series of participant observations made in the recording studios of the project participants (summer 2014). Based on this research, I have concluded that Guadeloupe's collective identity can be represented as multiethnic, sometime comprised of a notion of mixed ethnicity, and often of African ancestry. However, representation of creole or afrocentric is rare. Moreover, some young people put forward their africanity, while others identify themselves with slave ancestors or mixed ethnicity. Hip-hop culture is also an important part of their identity representations. It is difficult to point out speech patterns because their identity dynamics are diversified. This study highlights the diversity of identity representations and the importance of considering individual identity dynamics rather than collective identity discourses present in particular in Creolisation or Afrocentricity

Early in the genesis of Mauritian Creole (MC), the quantificational determiners of its lexifier language, French, incorporated into a large number of the nouns that they combined with, resulting in the occurrence of bare nouns in argument positions, yielding (in)definite, singular, plural and generic interpretations. These early changes were accompanied by the loss all inflectional morphology, as well as the loss of the French copula, and that of the Case assigning prepositions à ('of') and de ('of') which are used in partitive and genitive constructions respectively. I argue that these changes triggered a parametric shift in noun denotation, from predicative in French to argumental in MC, and account for the fact that MC has a very different determiner system from its lexifier. My analysis is motivated by both Longobardi's (1994) claim that only DPs can be arguments, NPs cannot, and Chierchia's (1998b) seemingly incompatible claim that N can be an argument when it is Kind denoting. I provide detailed account of the emergence of the new MC determiners, from their first attestations in the early 18th century, to the end of the 19th century, when the determiner system settles into a form that is still used today. Following an analysis of the modern MC determiner system, I propose that MC nouns are lexically stored as argumental, Kind denoting terms, which share some of the distributional properties of English bare plurals, such as their ability to occur in argument positions without a determiner. The new quantificational determiners are analyzed as 'type shifting operators' that shift Kinds and predicate nominals into argumental noun phrases. The singular indefinite article enn and the plural marker bann assign existential quantification over instances of Kind denoting count nouns, and the null definite determiner is an operator that quantifies over the totality of a set. The differential behaviour of MC count vs. mass nouns is accounted for in terms of the Number argument which must be realized for common count nouns. Some seemingly 'bare' nouns comprise a phonologically null definite determiner equivalent to French le/la and English the. Subject-object asymmetry of count nouns in MC provides evidence for the occurrence of this null element which requires licensing in certain syntactic environments. The Specificity marker la, which serves to mark anaphoric definiteness, is shown to be a 'last resort' means of licensing the null definite determiner. My syntactic analysis is within Chomsky's (1995b) Minimalist framework and a Formal Semantics (Partee 1986), both of which stipulate legitimate operator variable constructions. The loss of the French quantificational determiners, and that of the copula meant that early MC lacked overt sources of quantification at both the nominal and clausal levels. In my analysis of the emerging MC determiner system, I look at the new sources of quantification that arise in order to establish the referential properties of nouns, and I show how these various strategies are linked to the means by which the semantic features of Definiteness, Deixis, Number and Specificity are expressed, and also the means by which the syntactic function of predication is realized.

<p>The present thesis addresses the relationship between the structure and social functions of language through the study of an Afro-Brazilian Portuguese speech community. The adopted methodological, analytical, and theoretical standpoints have their origin in linguistic anthropology, social psychology of language and discourse analysis. A set of data was collected during extensive fieldwork in Salvador (Brazil), and consists of recordings of informal conversations with and between followers of Candomblé, an Afro-Brazilian religion.</p><p>Focusing on the communicative process in a specific communicative setting, the linguistic analyses illustrate the relationship between language and identity by examining theway in which expressions of African origin function as identity markers. In order to connect such Africanisms used by Candomblé followers in their everyday speech with the linguistic attitudes and ideologies found in Brazilian society throughout history, an interdisciplinary approach was called for and factors that affect the speech community’s ethnolinguistic vitality were explored. Linguistic attitudes and ideologies that have influenced group vitality were analyzed in the socio-political context (or macro-context). At the same time, the purpose was to understand communication within the sacred space of Candomblé by examining issues such as changes in linguistic forms and functions in the communicative situation (or microcontext).</p><p>Apart from revealing patterns of communication in Candomblé communities, the results of the analyses show how linguistic changes such as re-Africanization are triggered by changes of attitudes in society. These changes affect speakers’ identities and language use within speech communities.</p>

The present thesis addresses the relationship between the structure and social functions of language through the study of an Afro-Brazilian Portuguese speech community. The adopted methodological, analytical, and theoretical standpoints have their origin in linguistic anthropology, social psychology of language and discourse analysis. A set of data was collected during extensive fieldwork in Salvador (Brazil), and consists of recordings of informal conversations with and between followers of Candomblé, an Afro-Brazilian religion. Focusing on the communicative process in a specific communicative setting, the linguistic analyses illustrate the relationship between language and identity by examining theway in which expressions of African origin function as identity markers. In order to connect such Africanisms used by Candomblé followers in their everyday speech with the linguistic attitudes and ideologies found in Brazilian society throughout history, an interdisciplinary approach was called for and factors that affect the speech community’s ethnolinguistic vitality were explored. Linguistic attitudes and ideologies that have influenced group vitality were analyzed in the socio-political context (or macro-context). At the same time, the purpose was to understand communication within the sacred space of Candomblé by examining issues such as changes in linguistic forms and functions in the communicative situation (or microcontext). Apart from revealing patterns of communication in Candomblé communities, the results of the analyses show how linguistic changes such as re-Africanization are triggered by changes of attitudes in society. These changes affect speakers’ identities and language use within speech communities.

L’enjeu de cette thèse est de présenter les différents statuts de l’image du corps, dans la photographie contemporaine en Martinique. La photographie a joué un rôle dans la conquête coloniale et la construction d’une image fantasmée de l’Autre. Il nous apparaît essentiel d’évoquer l’importance du contexte colonial puis postcolonial. Dans la photographie contemporaine des années 1970 à nos jours en Martinique, les images du corps posent la question du regard. Cette dimension de la transformation de l’être en tant qu’objet à l’être en tant que sujet, est au cœur de notre réflexion soutenue par celle des penseurs originaires de la Caraïbe (Frantz Fanon, Edouard Glissant, Stuart Hall) : images du corps marqué, fragmenté, dépossédé, de traces de mémoire, en errance ou en quête d’identité. La question plurielle de la visibilité et de l’invisibilité de l’image du corps sont au cœur de notre démarche de recherche. Sans pour autant être exhaustif, à la suite d’une analyse d’un corpus limité de photographies, des thématiques susceptibles d’exprimer une fixité de l’image du corps ou son caractère plus ouvert, sont dégagées. Le choix de quatre photographes Martiniquais en priorité, David Damoison, Gilles Elie-dit-Cosaque, Jean-Luc De Laguarigue et Joël Zobel, offre la possibilité de définir un cadre d’analyse et de comparaison, avec le souci d’établir des liens avec les concepts à l’œuvre dans les images de quelques photographes de la Caraïbe anglophone, originaires de Jamaïque et de Barbade. Comment les enjeux identifiés sont-ils présents dans l’œuvre de ces photographes Martiniquais et se prolongent ils dans les perspectives de la nouvelle scène artistique contemporaine ? / The aim of this thesis is to present the different statuses of the image of the body, in contemporary photography in Martinique. Photography played a role in the colonial conquest and the construction of a fantasized image of the Other. It seems essential to us to evoke the importance of the colonial and post-colonial context in the fantasized elaboration of the image of the Other. In contemporary photography from the seventies to the present day in Martinique, the images of the body pose the question of the gaze. The dimension of the transformation of the human being as an object to being as a subject is at the heart of our reflection supported by the thinkers originating from the Caribbean (Frantz Fanon, Edouard Glissant, Stuart Hall): images of the body marked, dismembered, fragmented, dispossessed, traces of memory, wandering or absent to itself or in search of identity. The pluralistic question of the visibility and invisibility of the image of the body are at the heart of our research process. Without being exhaustive, following an analysis of a limited corpus of photographs, themes that are capable of expressing a fixed image of the body or its more open character are uncovered. The choice of four Martinique photographers as a priority, David Damoison, Gilles Elie-dit-Cosaque, Jean-Luc De Laguarigue and Joël Zobel, offers the possibility of defining a framework of analysis and comparison, with the concern to establish links with the concepts at work in the images of some photographers of the English-speaking Caribbean, originating in Jamaica and Barbados. How are the identified issues present in the work of these Martinican photographers and are they in the perspective of the new contemporary art scene?