La thèse se propose de décrire et de tenter d’expliquer les phénomènes de bizutage. La question du bizutage dansles établissements de l’enseignement supérieur en France est une énigme sociologique. En effet, l’existence de cefait social ne se rencontre pas dans l’ensemble du milieu scolaire. Il est également une transgression des normesjuridiques qui le concernent. Pourtant, il perdure et constitue une expérience collective qui prend la forme d’unpassage quasi-obligé lorsqu’il est institutionnalisé dans le contexte scolaire où il se manifeste. A travers une sériede brimades mettant à l’épreuve les nouveaux venus, c’est-à-dire les étudiants récemment entrés dansl’établissement, un ensemble de normes, de valeurs et de représentations collectives spécifiques se développe. Lebizutage implique alors des procédés d’acceptation, de signification et de justification qui ont pour finalité deconférer une légitimité au phénomène. Sur ces bases, se construisent les interactions individuelles, orientées parla caractéristique collective rattachée au vécu du parcours bizutant. Une référence identitaire émerge ainsi sur labase des procédés précédents afin de favoriser la pérennité de la croyance en l’efficacité du bizutage. / The thesis proposes to describe and try to explain the phenomena of hazing. The question of hazing inestablishments of higher education in France is a sociological enigma. Indeed, the existence of this socialphenomenon is not found throughout the whole educational environment. It is equally a transgression of thejuridical norms which concern it. Nevertheless it continues and constitutes a collective experience that takes theform of a quasi-obligatory passage when it is institutionalised in the educational context where it appears.Through bullying, newcomers are put to the test, that is to say students recently entered in the establishment, anda collection of norms, values and specific collective representations are developed. Hazing, thus, implies aprocess of acceptance, meaning and justification which as a result confer legitimacy to the phenomenon. Onthese bases individual interactions are built, orientated by the collective characteristic attached to the survival ofthe experience of hazing. An identity reference emerges based on these preceding processes which favours theendurance of the belief in the efficiency of hazing.

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Hazing is a universal practice. The process is multi-dimensional and includes both positive and negative aspects. Hazing broadly refers to the negative aspects of what newcomers experience as they integrate into a group. This study focuses on hazing during orientation programmes for Grade 8 boys in monastic secondary schools in South Africa. The problem was investigated by a literature study and a survey using a self-designed questionnaire. It was completed by a non-probability sample of 296 Grade 12 boys from three selected schools in Gauteng Province. Data measured the biographical attributes of respondents and determined their opinions of activities engaged in during the orientation programmes. Findings indicated that respondents were positive about the orientation programme which acts as an introduction into secondary school and is a means whereby traditions are transmitted. Respondents were very opposed to any injurious activity. The objectives of orientation programmes are well-grounded but when they deteriorate into hazing, they are very negatively perceived. / Educational Studies / M. Ed. (Comparative Education)

Hazing is a universal practice. The process is multi-dimensional and includes both positive and negative aspects. Hazing broadly refers to the negative aspects of what newcomers experience as they integrate into a group. This study focuses on hazing during orientation programmes for Grade 8 boys in monastic secondary schools in South Africa. The problem was investigated by a literature study and a survey using a self-designed questionnaire. It was completed by a non-probability sample of 296 Grade 12 boys from three selected schools in Gauteng Province. Data measured the biographical attributes of respondents and determined their opinions of activities engaged in during the orientation programmes. Findings indicated that respondents were positive about the orientation programme which acts as an introduction into secondary school and is a means whereby traditions are transmitted. Respondents were very opposed to any injurious activity. The objectives of orientation programmes are well-grounded but when they deteriorate into hazing, they are very negatively perceived. / Educational Studies / M. Ed. (Comparative Education)

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Hazing is an ancient, universal practice. In past and modern societies, the need to join a group is an aspect of our humanity. The process of joining a group frequently includes the need to be hazed in order to legitimate full membership. This study uses the theoretical frameworks of Michel Foucault, Pierre Bourdieu’s perspectives of social order, Henri Tajfel and John Turner’s theory of social identity, and Albert Bandura’s theory of moral disengagement to look at individuals joining groups. In particular, the study has sought to ascertain why those who haze are motivated to act. A grounded theory has been developed through interviewing young adults, who while in positions of leadership as Grade 12 learners in Gauteng schools, planned hazing activities. The grounded theory shows that hazing while enacted by an individual is not solely driven by that person, but rather hazing is a means of cultural reproduction. The mechanism through which hazing occurs focuses on achieving a sense of belonging, conforming to a given culture and consenting to hazing. The hazer is motivated to pass on aspects of the school’s culture, namely school traditions, hierarchical structures, means and standards of discipline, and showing appropriate respect to others. The hazer believes that this can be achieved as those being hazed will comply if they can avoid being humiliated. The developed theory is grounded and was verified through interviewing stakeholders in the school community who had extensive knowledge of the school culture and of Grade 12 learners. / Ukufikisa kungumkhuba wasemandulo, owenziwa emhlabeni wonke. Emiphakathini yasendulo neyenamuhla, isidingo sokuhlanganyela neqembu elithile yinto eyingxenye yobuntu bethu. Inqubo yokuhlanganyela neqembu elithile kuvame ukufaka kukona isidingo sokufikiswa ukuze umuntu abe yilungu ngokuphelele. Lolu cwaningo lusebenzisa izinhlaka zemiqondo yezinzululwazi ezingoMichel Foucault noPeter Bourdieu wokuhleleka kwezenhlalakahle, umbono kaHenri Tajfel noJohn Turner wokuzibandakanya kwabantu kwezenhlalo kanye nombono ka-Albert Bandura wokuziphatha ngendlela engahambisani nemigomo yokulunga ukuze kubukwe abantu abajoyina amaqembu. Ngokusempeleni, ucwaningo lufuna ukubheka ukuthi labo abafikisayo bakhuthazwa yini. Umqondo wenzululwazi wakhiwa ngokuba kubuzwe intsha esencane imibuzo, intsha eyayihlela izinhlelo zokufikisa eyayisezikhundleni zokuhola abafundi ngenkathi yenza iBanga 12 ezikoleni zaseGauteng. Umbono wenzululwazi ozinzile uveza ukuthi ukufikiswa, yize kwenziwa umuntu oyedwa kusuke kungaholwa yilowo muntu kuphela, kodwa ukufikiswa kuyindlela yokukhiqiza kabusha ngokwesiko. Indlela okwenziwa ngayo lokhu kufikisa igxile ekufezeni umuzwa wokuba yingxenye yabathize, ukuguqukela osikweni nasekuvumeleni ukufikiswa. Lowo okunguye ofikisayo usuke efuna ukudlulisela phambili izingxenye zamasiko esikole, njengemikhuba, ukwakheka ngokushiyana kwamazinga, izindlela nemigomo yokuziphatha kahle, kanye nokubonisa inhlonipho kwabanye. Lowo okunguye ofikisayo ukholelwa ekutheni lokhu kungafezwa njengoba labo abafikiswayo bezokwenza lokho okuthiwa abakwenze inqobo nje uma bezogwema ukuhlukunyezwa. Umqondo wenzululwazi osunguliwe uzinzile futhi waqinisekiswa ngokufaka ababambiqhaza imibuzo emiphakathini yezikole eyayinolwazi olunzulu maqondana nesiko lesikole kanye nabafundi beBanga 12. / Thupiso ke mokgwa wa kgale, wa lefase ka bophara. Ditshabeng tsa kgale le tsa mehleng ye, tlhoko ya go tsenela sehlopha ke karolo ya botho bja rena. Tshepetso ya go tsenela sehlopha gantsi e akaretsa tlhoko ya thupiso go kgonthisisa boleloko bjo bo feletsego. Nyakisiso ye e somisa mahlamo a teori a Foucault, dipono tsa Pierre Bourdieu tsa thulaganyo ya setshaba, teori ya Henri Tajfel le John Turner ya boitshupo bja setshaba, le teori ya Albert Bandura ya tlogelo ya melawana ya boitshwaro go lekola batho ba ba tsenelago dihlopha. Ka kakaretso, nyakisiso ye e lekile go kgonthisisa gore gobaneng bao ba rupiswago ba hlohleletswa go tsea magato. Teori ya kgoboketso le tshekatsheko e tsweleditswe ka go botsisa baswa dipotsiso bao, ge ba sa le maemong a boetapele bjalo ka barutwana ba Mphato wa 12 dikolong tsa Gauteng, ba rulagantsego ditiro tsa go sira. Teori ya kgoboketso le tshekatsheko e laetsa gore thupiso bjale ka ge e diragatswa ke motho ga e susumetswe ke motho yoo a le nosi, eupsa thupiso ke mokgwa wa pusoloso ya setso. Mokgwa wo thupiso e diregago ka wona o tsepeletse go fihlelela boikwelo bja go amogelega, go latela setso se se filwego le go dumelelana le thupiso. Morupisi o hlohleletswa go fetisetsa dikarolo tsa setso tsa sekolo, e lego ditso tsa sekolo, dibopego tsa haerakhi, mekgwa le maemo a tayo, le go laetsa tlhompho ya maleba go ba bangwe. Morupisi o dumela gore se se ka fihlelelwa bjalo ka ge bao ba rupiswago ba obamela ge ba ka thibela go goboswa. Teori ye e hlabolotswego e kgobokeditswe le go sekasekwa gomme e ile ya tiiswa ka go ka botsisa bakgathatema dipotsiso sekolong sa setshaba bao ba nago le tsebo ye e tseneletsego ya setso sa sekolo le ya barutwana ba Mphato wa 12. / Educational Studies / D. Ed. (Comparative Education)

This study examines the phenomenon of abusive violence (AV) in the context of the American Post-9/11 Counter-terrorism and Counter-insurgency campaigns. Previous research into atrocities by states and their agents has largely come from examinations of totalitarian regimes with well-developed torture and assassination institutions. The mechanisms influencing willingness to do harm have been examined in experimental studies of obedience to authority and the influences of deindividuation, dehumanization, context and system. This study used Interpretive Phenomenological Analysis (IPA) to examine the lived experience of AV reported by fourteen American military and intelligence veterans. Participants were AV observers, objectors, or abusers. Subjects described why AV appeared sensible at the time, how methods of violence were selected, and what sense they made of their experiences after the fact. Accounts revealed the roles that frustration, fear, anger and mission pressure played to prompt acts of AV that ranged from the petty to heinous. Much of the AV was tied to a shift in mission view from macro strategic aims of CT and COIN to individual and small group survival. Routine hazing punishment soldiers received involving forced exercise and stress positions made similar acts inflicted on detainees unrecognizable as abusive. Overt and implied permissiveness from military superiors enabled AV extending to torture, and extra-judicial killings. Attempting to overcome feelings of vulnerability, powerlessness and rage, subjects enacted communal punishment through indiscriminate beatings and shooting. Participants committed AV to amuse themselves and humiliate their enemies; some killed detainees to force confessions from others, conceal misdeeds, and avoid routine paperwork. Participants realized that AV practices were unnecessary, counter-productive, and self-damaging. Several reduced or halted their AV as a result. The lived experience of AV left most respondents feeling guilt, shame, and inadequacy, whether they committed abuse or failed to stop it.